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No.    530    BROADWAY. 

P  R  E  F  -A  C  E , 

THE  very  favorable  reception  which  the  Christian  public  has  given  to  the  "  Me- 
moir and  Remains  "  of  the  author,  by  the  Rev.  Andrew  A.  Bonar,  has  induced 
the  Editor  of  this  Volume,  with  the  sanction  and  approbation  of  a  clerical  friend 
ot  great  eminence  and  piety,  intimately  acquainted  with  the  author  and  his  writ- 
ings, and  by  whom  the  greater  part  of  the  work  has  been  revised,  to  publish 
these  Additional  Remains,  consisting  of  a  selection  from  the  Sermons  delivered 
by  Mr.  M'Cheyne  in  the  course  of  his  ministry.  Like  those  annexed  to  Mr. 
Sonar's  Memoir,  they  are  printed  from  the  author's  MS.  notes,  written  as  prepa- 
rations for  the  pulpit,  but  not  intended  for  publication,  or  revised  bj  him  with 
that  view. 

This  volume  contains  specimens  of  Discourses  delivered  in  all  the  years  of 
the  author's  ministry ;  and  the  places  and  dates  of  delivery  are  given  at  the  close 
of  each  Discourse,  wherever  they  have  been  marked.  The  demand  for  their 
publication  by  members  of  his  flock  and  other  friends,  many  of  whom  own  him 
as  their  spiritual  father,  has  been  loud  and  urgent.  To  all  such  the  book  will  be 
acceptable,  as  helping  "  to  stir  up  their  pure  minds  by  way  of  remembrance ;" 
and,  notwithstanding  many  imperfections,  which,  in  the  circumstances  of  its 
publication,  have  been  unavoidable,  the  Editor  hopes  that,  by  the  blessing  of  God, 
it  may  be  useful  to  others  also  into  whose  hands  it  may  fall. 

EDINBURGH,  Jfovembcr,  1846. 



I.  I  am  the  way,  the  truth,  and  the  life.  —  Join  *»*.t  6          .  9 
II.  Consider  the  Apostle  and  High  Priest  of  our  Profession  — 

Heb.  iii.,  1     ........  .14 

III.  As  the  lily  among  thorns,  so  is  my  love  among  the  daughters.  — 

Song  of  Solomon,  ii.,  2,  3      .......  20 

IV.  It  is  unreasonable  in  unconverted  persons  to  make  mirth.  — 

Ezek.  xxi.,  9,  10  .........  26 

V.  Christ  offers  himself  a  Saviour  to  all  the  human  race  —  Prov. 

viii.,  4  .....                 .....  33 

VI.  The  subject  of  John's  preaching.  —  1  John  i.,  1-4      ...  38 

VII.  The  believer  is  Christ's  garden.  —  Song  iv.,  12  ..  .44 

VIII.  The  Redeemer's  goodness  to  a  believing  soul.  —  Song  viii.,  5-7  46 

IX.  John's  vision.  —  Rev.  vii.,  9  to  end                               ...  51 

X.  Christ  a  merciful  High  Priest.  —  Heb.  ii.,  16-18         ...  55 

XI.  (Ordination  Sermon.)  Position  and  duties  of  Ministers.  —  2  Tim. 

~iv.,  1,  2        .......                 .  60 

XII.  Perfect  love  casteth  out  fear  —  1  John  iv.,  18-21       ...  71 

XIII.  Glorying  in  the  Cross.—  Gal.  vi.,  14          .....  78 

XIV.  The  good  way  of  coming  before  the  Lord.  —  Micah  vi.,  6-8        .  81 
XV.  A  believer  delights  in  the  law  of  God.  —  Rom.  vii.,  22-25          .  86 

XVI    The  broken  heart.—  Psalm  Ii.,  17      ......  92 

XVII.  The  fearful  condition  of  natural  men.  —  Psalm  Iviii.,  3-5  .         .  95 

XVIII.  The  impressions  of  natural  men  are  fading.  —  Hosea  vi.,  4          .  99 

XIX.  Do  what  you  can.  —  Mark  xiv.,  8       .....  105 

XX.  Motives  for  laying  hold  of  Jesus..  —  Song  iii.,  4          .        .  109 

XXI.  Christ  in  you  the  hope  of  glory.  —  Col.  i.,  27    .        .        .        .  Ill 

XXII.  A  Castaway.—  1  Cor.  ix.,  26,  27  .......  115 

XXIII.  (Communion  Sermon.)    Christ's  Prayer  to  the  Father.  —  John 

"xvii.,  24        ..........  120 

XXIV.  The  voice  of  my  beloved.—  Song  of  Solomon  ii.,  8-17       .  131 





XXV    Our  duty  to  Israel.— Rom.  i.,  16 

XXVI    Blessed  are  the  dead.— Rev.  xiv.,  13 

.  Address  on  the  close  of  a  Communion  Sabbath           ...  151 

,    ««         after  the  Communion  .  .        . 

XXVII.  Turn  ye  at  my  reproof.— Prov.  i.,  20-23 

iXVIII.  A  son  honoreth  his  father.— Mai.  i.,  6 166 

XXIX.  The  difficulty  and  desirableness  of  conversion.— Ps.  xl.,  1-3     .  172 

\\X.  The  love  of  Christ  constraineth.— 2  Cor.  v.,  14        ...  179 

XXXI.  Arise,  shine.— Isa.  lx.,  1-3       .      • 188 

XXXII.  Melting  the  betrayer.— John  xiii.,  21 193 

XX  XIII.  I  the  Lord  have  called  thee  in  righteousness. — Isa.  xiii.,  5-8    .  201 

XXXIV.  Return  unto  me.— Isa.  xliv.,  21, 22 206 

XXXV.  I  will  pour  water.— Isa.  xliv.,  3,  4    ...  211 

XXXVI.  God  let  none  of  his  words  fall  to  the  ground.— 1  Sam.  iii.,  IS    .  217 

XXXVII.  The  work  of  the  Spirit.— Gen.  i.,  2  224 

XXXVIII.  Moses  and  Hobab.— Numb,  x.,  29     .                  .                           .  229 

.    XXXIX.  Comfort  ye.— Isa.  xl.,  1,2 234 

XL.  Can  a  woman  forget  ?— Isa.  xlix.,  14, 15                     ...  239 

XLI.  Thanksgiving  obtains  the  Spirit.— 2  Chron.  v.,  13,  14                .  244 

XLII.  An  exceeding  good  land.— Numb,  xiv.,  7,  8       .         .         .         .  249 

XLIII.  Family  government. — Gen.  xviii.,  19        '.....  254 

XLIV.  And  in  this  mountain.— Isa.  xxv.,  6,  8      ....  257 

XLV.  The  heart  deceitful.— Jer.  vii.,  9,  10                 .  262 

XLVI.  Trust  in  the  Lord. —Prov.  iii.,  5                .....  267 

XLVII.  Not  a  Jew  which  is  one  outwardly.— Rom.  ii.,  28,  29                 .  273 

XLVIII.  Jesus's  compassion  on  the  multitudes. — Matt,  ix.,  35-38   .         .  279 

XLIX.  Christ's  love  to  the  Church.— Eph.  v.,  25-27    ....  285 

L.  Christ  became  poor  for  sinners. — 2  Cor.  viii.,  9         .         .         .  289 

LI.  Enemies  reconciled  through  death.— Col.  i.,  22-23  ...  295 

LII.  My  God,  my  God.— Matt,  xxvii.,  46 301 

LIU.  Death  of  Stephen.— Acts  vii.,  59 306 

LIV.  Time  is  short.— 1  Cor.  vii.,  29-31 311 

LV.  Sir,  we  would  see  Jesus.— John  xii.,  20-26      ....  318 

LVI.  Thou  that  dwellest  in  the  gardens.— Cant,  viii.,  13, 14     .         .  323 

LVII.  Draw  water  with  joy.— Isa.  xii.,  1-3 329 

LVIII.  Look  to  a  pierced  Christ.— Zech.  xii ,  10,  xiii.,  1    .         .         .  334 

LIX.  I  sleep,  but  my  heart  waketh. — Cant,  v.,  2,  to  the  end     .         .  340 

LX.  A  thorn  in  the  flesh.— 2  Cor.  xii.,  7-10 346 

LXI.  The  second  advent.— Mark  xiii.,  34-37 350 

LXII.  Lot's  wife. — Gen.  xix.,  26 355 

LXIII.  Happy  art  thou,  0  Israel !— Deut.  xxxiii.,  29     ....  362 

LXIV.  Entreat  me  not  to  leave  thee.— Ruth  i.,  16                          .  370 

LXV.  The  vision  of  dry  bones. — Ezek.  xxxvii.,  1-14          .         .        .  374 

LXVI.  Christ  the  only  refuge.— Isa.  xxxvi,  20                     ...  381 

LXVII.  Will  ye  also  go  away  ?— John  vi.,  66-68    .                 .        .  389 

LXVIII    Ye  will  not  come  to  me.— John  v.,  40                                -  394 




LXIX.  If  any  man  thirst. — John  vii.,  37 400 

LXX.  Conviction  of  sin. — John  xvi.,  8 406 

LXXI.  Conviction  of  righteousness. — John  xvi.,  8        ....  414 

LXXII.  My  Lord,  and  my  God !— John  xx.,  26-28         ....  424 

LXXIII.  Have  I  been  so  long  time  with  you  ? — John  xiv.,  9    .        .        .  429 
— — "LXXIV.  Who  shall  separate  us  from  the  love  of  Christ. — Rom.  viii., 

35-37     ...                  435 

LXXV.  Man  that  is  born  of  a  woman. — Job  xiv  ,1,2.         .         .         .  441 

LXXVI.  Christ  a  law-magnifying  Saviour.— Isa.  xlii.,  18-21            .  444 

>    LXXVII.  The  obedience  and  disobedience  of  one. — Rom.  v.,  19      .        .  450 

LXXVIII.  The  Lord  knoweth  how  to  deliver.— 2  Pet.  ii.,  9      ...  456 

LXXIX.  Diligence  necessary. — 2  Pet.  iii.,  14 459 

LXXX.  Follow  the  Lord  fully.— Numb,  xiv.,  24 463 

LXXXI.  The  unworthy  communicant  warned. — 1  Cor.  xi.,  29,  30          .  470 

LXXXII.  More  blessed  to  give  than  to  receive. — Acts  xx.,  35          .        .  476 

LXXXIII.  Christ's  silence  under  suffering.— Isa.  liii.,  7   .         .                  .  482 

LXXXI V.  As  the  hart  panteth  after  the  water  brooks.— Ps.  xiii.,  1          .  488 

LXXXV.  The  fight  of  faith.— 2  Tim.  iv.,  7, 8          .         .         .         .  494 

LXXXVI.  Into  thine  hand  I  commit  my  spirit. — Ps.  xxxi.,5     .         .         .  497 

LXXXVII.  Grey  hairs  are  upon  him. — Hos.  vii.,  9 500 

LXXXVIII  Grieve  not  the  Holy  Spirit. — Eph.  iv.,  30        ...  505 

LXXXIX.  Ye  will  not  come  to  me. — John  v.,  40       ...                 .  509 

XC.  Not  ashamed  of  the  Gospel.— Rom.  i.,  15-18  513 




"  Jesus  saith  unto  him,  I  am  the  way,  the  truth,  and  the  life  ;  no  man  cometh  to 
the  Father  but  by  me." — John  xiv.,  6. 

IT  is  the  saying  of  an  old  divine,  that  God  often  orders  it,  that 
when  he  is  in  hand  with  the  greatest  mercies  for  us,  then  we  are 
most  of  all  sinning  against  him  ;  which  he  doth  to  magnify  his 
love  the  more. 

In  the  words  I  have  read,  we  find  an  example  of  this.  At  no 
time  did  the  heart  of  Jesus  overflow  with  a  tenderer  and  a  more 
sovereign  love  to  his  disciples,  than  when  he  said,  '•  Let  not  your 
heart  be  troubled."  They  were  troubled  by  many  things.  He 
hid  told  them  that  he  was  going  to  leave  them  ;  he  had  told  them 
taat  one  should  betray  him  ;  that  another  should  deny  him  ;  that 
*hey  should  all  be  offended  because  of  him  that  very  night ;  and 
perhaps  they  thought  he  was  going  from  them  in  anger.  But, 
whatever  the  cause  of  their  trouble  was,  Jesus.' s  bosom  was  like  a 
vessel  full  to  overflowing,  and  these  words  were  the  overlipping 
drops  of  love — "  Let  not  your  heart  be  troubled :  ye  believe  in 
God,  believe  also  in  me."  Surely  such  words  of  confiding  tender- 
ness were  never  whispered  in  this  cold  world  before ;  and  O 
then,  think  how  cold,  how  dark,  how  dull  is  the  question  with 
which  Thomas  breaks  in  upon  the  heavenly  discourse  ;  "  Thomas 
saith  unto  him,  Lord,  we  know  not  whither  thou  goest,  and  how 
can  we  know  the  way  ?"  And  yet  how  condescendingly  does 
Jesus  bear  with  their  cold-hearted  dulness  !  How  lovingly  does 
he  begin  the  very  alphabet  of  salvation  with  them,  and  not  only 
answers,  but  over-answers  Thomas — gives  him  more  than  he 
could  ask  or  think.  He  asked  about  the  way  and  the  place,  but 
Christ  answers,  "  I  am  the  way,  the  truth,  and  the  life  ;  no  man 
cometh  unto  the  Father  but  by  me."  Regarding  this,  then,  as  a 
complete  description  of  the  gospel  salvation,  let  us  go  over  the 
different  parts  of  it. 

I.  Christ  is  the  Way. — "  I  am  the  way ;  no  man  cometh,"  &c. 
The  whole  Bible  bears  witness  that  by  nature  we  have  no  way  to 

10  SERMON    I. 

the  Father.  We  are  by  nature  full  of  sin,  and  God  is  by  nature 
infinitely  holy  ;  that  is,  he  shrinks  away  from  sin.  Just  as  the 
sensitive  plant,  by  its  very  nature,  shrinks  away  from  the  touch 
of  a  human  hand,  so  God,  by  his  very  nature,  shrinks  away  from 
the  touch  of  sin.  He  is  everlastingly  separate  from  sinners  ;  he 
is  of  purer  eyes  than  to  behold  iniquity. 

1.  This  was  impressively  taught  to  Adam  and  the  patriarchs. 
As  long  as  Adam  walked  holily,  God  dwelt  in  him,  and  walked  in 
him,  and  communed  with  him  ;  but  when  Adam  fell,  "  God  drove 
the  man  out  of  paradise  ;  and  he  placed  at  the  east  of  the  garden 
of  Eden,  cherubim  and  a  flaming  sword,  which  turned  every  way 
to  keep  the  way  of  the  tree  of  life."  This  flaming  sword  between 
the  cherubim  was  a  magnificent  emblem  of  God — the  just  and  sin- 
hating  God.  In  the  bush,  he  appeared  to  Moses  as  a  consuming 
fire — in  the  temple,  he  appeared  between  the  cherubim  in  the 
milder  glory  of  the  Shecinah  ;  but  here  he  appeared  between  the 
cherubim  as  a  sword — a  just  and  sin-hating  God.  And  I  beseech 
you  to  remark,  that  this  flaming  sword  turned  every  way,  to  keep 
the  way  of  the  tree  of  life.  If  it  had  not  turned  every  way,  if  it 
had  left  some  foot-path  unglared  across,  then  Adam  might  have 
stolen  in  by  that  foot-path,  and  made  his  own  way  to  the  tree  of 
life.  But  no :  whatever  avenue  he  tried — however  secret,  how 
ever  narrow,  however  steep  and  difficult — however  silently  he 
crept  along,  still  this  flaming  meteor  met  him,  and  it  seemed  to 
say,  "  How  can  man  be  just  with  God  ?  by  the  deeds  of  the  law 
there  shall  no  flesh  living  be  justified."  Well  might  Adam  sit 
down,  wearied  with  the  vain  search  for  a  pathway  into  life ;  for 
man  by  nature  has  no  way  to  the  Father. 

But  Christ  says,  "lam  the  way."  As  he  says  in  the  16th 
Psalm,  "  Thou  wilt  show  me  the  path  of  life."  No  man  could  find 
out  this  path  of  life ;  but  Jesus  says,  "  Thou  wilt  show  it  me  ;  in 
thy  presence  is  fulness  of  joy  ;  at  thy  right  hand  are  pleasures  foi 
evermore."  Jesus  pitied  the  poor  SOLS  of  Adam  vainly  struggling 
to  find  out  a  way  into  the  paradise  of  God,  and  he  left  the  bosom 
of  the  Father,  just  that  he  might  open  up  a  way  for  us  into  the 
bosom  of  the  Father.  And  how  did  he  do  it?  Was  it  by 
escaping  the  vigilance  of  the  flaming  sword  ?  No  ;  for  it  turned 
every  way.  Was  it  by  exerting  his  divine  authority,  and  com- 
manding the  glittering  blade  to  withdraw  ?  No  ;  for  that  would 
have  been  to  dishonor  his  Father's  law,  instead  of  magnifying  it. 
He  therefore  became  a  man  in  our  stead,  yea,  became  sin.  God 
caused  to  meet  on  him  the  iniquities  of  us  all.  He  advanced  in 
our  stead  to  meet  that  fiery  meteor ;  he  fell  beneath  its  piercing 
blade  ;  for  he  remembered  the  word  of  the  Prophet,  which  is 
written,  "  Awake,  O  sword  !  against  my  shepherd,  ard  against 
the  man  that  is  my  fellow,  saith  the  Lord  of  Hosts." 

And  now,  since  the  glittering  blade  is  bathed  in  the  side  of  the 
Redeemer,  th^  gniltjpet.  of  sinners,  whoever  you  be,  whatever  you 

SERMON    I.  It 

be,  may  enter  in  over  his  bleeding  body,  may  find  access  o  the 
paradise  of  God,  to  eat  of  the  tree  of  life,  and  live  for  ever.  Come 
quickly — doubt  not;  lor  he  says,  I  am  the  way. 

2.  The  same  fact — that  man  has  by  nature  no  way  to  the 
Father — was  impressively  taught  to  Moses  and  the  people  of 

When  God  condescended  to  dwell  among  the  children  of  Israel, 
he  dwelt  peculiarly  in  the  holiest  of  all — the  innermost  apartment 
of  the  Jewish  temple.  There  the  visible  token  of  his  presence 
rested  between  the  cherubim — at  one  time  described  to  us  as  a 
light  inaccessible  and  full  of  glory — at  another  time  as  a  cloud 
that  filled  the  temple.  But  this  innermost  apartment,  or  holiest  of 
all  (or  secret  place,  as  it  is  called  in  the  Psalms),  was  separated 
from  the  holy  place  by  a  curtain  or  veil,  and  through  that  veil  no 
man  was  allowed  to  pass,  lest  he  should  die,  except  the  High 
Priest,  who  entered  in,  once  in  the  year,  not  without  blood. 
Now,  no  picture  could  express  more  plainly  that  the  way  into  the 
holiest  was  not  made  manifest — that  no  sinful  man  has  anyway  oi 
coming  into  the  presence  of  God. 

But  Jesus  says,  "  I  am  the  way."  Jesus  was  grieved  that  we 
were  shut  out  from  the  holiest  of  all,  from  the  presence  of  God; 
for  he  knew  by  experience  that  in  that  presence  there  is  fulness  oi 
joy.  But  how  did  he  upen  the  way  ?  Did  he  pull  aside  the  veil, 
that  we  might  steal  in  secretly  and  easily  into  the  presence  of  the 
Father  ?  No  :  but  he  offered  himself,  an  offering  to  satisfy  Divine 
justice,  and  reconcile  us  to  God.  "  He  said,  It  is  finished,  and 
bowed  his  head  and  gave  up  the  ghost.  And,  behold,  the  veil  of 
the  temple  was  rent  in  twain,  from  the  top  to  the  bottom."  It  is 
finished  ;  the  punishment  of  the  law  is  borne,  the  demands  of  the 
law  are  answered,  the  way  is  finished,  the  veil  is  rent,  from  the 
top  to  the  bottom  !  Not  a  shred  of  the  dreadful  curtain  now  re- 
mains to  intercept  us.  The  guiltiest,  the  vilest  sinner  of  you  all, 
has  now  liberty  to  enter  in  through  the  rent  veil,  under  the  light 
of  Jehovah's  countenance,  to  dwell  in  the  secret  of  his  tabernacle, 
to  behold  his  beauty,  and  to  inquire  in  his  temple. 

And  now,  my  friends,  is  this  your  way  of  coming  to  the  Father  ? 
Christ  says,  "  1  am  the  way  ;  no  man  cometh  unto  the  Father  but 
by  me."  If,  then,  you  will  still  keep  to  your  own  way,  whatever 
it  may  be,  whether  it  be  the  way  of  tears,  or  penances,  or  vows 
of  amendment,  or  hopes  that  God  will  not  deal  strictly — if  you 
will  not  be  warned,  you  will  find  in  the  judgment-day  that  the 
cherubic  sword  turned  every  way,  and  that  you  are  left  a  prey  to 
the  consuming  fire. 

But  oh  !  if  there  be  one  soul  that  can  find  no  peace  in  any  self- 
righteous  way,  if  there  be  one  of  you  who  finds  that  you  are  lost 
in  yourself,  behold  Christ  says  to  you,  "  I  am  the  way,"  as  he 
Bays  in  another  place,  "  I  am  the  door."  It  is  a  full,  free,  and  open 
way,  and  it  is  a  way  for  sinners.  Why  wait  a  moment  longer? 

12  SERMON    I 

There  wns  once  a  partition  wall  between  you  and  God ;  but 
Christ  hath  cast  it  down.  God  was  once  angry  ;  but  his  anger  is 
turned  away  from  the  blessed  path.  In  Christ  he  is  ever  well 

II.  Christ  is  the  Truth. — The  whole  Bible,  and  the  whole  of 
experience,  bear  witness  that  by  nature  we  are  ignorant  of  the 
truth.  No  doubt  there  are  many  truths  which  an  unconverted 
man  docs  know.  He  may  know  the  truths  of  mathematics  and 
arithmetic,  he  may  know  many  of  the  common  every-day  truths  ; 
but  still  it  cannot  be  said  that  an  unconverted  man  knows  the 
truth,  for  Christ  is  the  truth.  Christ  may  be  called  the  key-stone 
of  the  arch  of  truth.  Take  away  the  key-stone  of  an  arch,  and  the 
whole  becomes  a  heap  of  rubbish.  The  very  same  stones  may  be 
there,  but  they  are  all  fallen,  smothered,  and  confused,  without 
order,  without  end.  Just  so;  take  Christ  away,  and  the  whole 
arch  of  truth  becomes  a  heap  of  rubbish.  The  very  same  truths 
may  be  there  ;  but  they  are  all  fallen,  without  coherence,  without 
order,  without  end.  Christ  may  be  called  the  sun  of  the  system 
of  truth.  Take  away  the  sun  out  of  our  system,  and  every  planet 
would  rush  into  confusion.  The  very  same  planets  would  be 
there ;  but  their  conflicting  forces  would  draw  them  hither  and 
thither,  orb  dashing  against  orb  in  endless  perplexity.  Just  so  ; 
take  Christ  away,  and  the  whole  system  of  truth  rushes  into  con- 
fusion. The  same  truths  may  be  in  the  mind,  but  all  conflicting 
and  jarring  in  inextricable  mazes  ;  for  "  the  path  of  the  wicked  is 
as  darkness  ;  they  know  not  at  what  they  stumble."  But  let 
Christ  be  revealed  to  an  unconverted  soul,  let  it  not  be  merely  a 
man  speaking  about  Christ  unto  him,  but  let  the  spirit  of  God  reveal 
him,  and  there  is  revealed,  not  a  truth,  but  the  truth.  You  put 
the  key-stone  into  the  arch  of  truth  ;  you  restore  the  sun  to  he 
centre  of  the  system.  All  truth  becomes  orderly  and  serviceable 
in  that  mind. 

Now  he  knows  the  truth  with  regard  to  himself.  Did  the  Son 
of  God  really  leave  the  bosom  of  the  Father  to  bear  wrath  in  our 
stead  ?  then  I  must  be  under  wrath.  Did  the  Lord  Jesus  become 
a  servant,  that  he  might  obey  the  will  of  God  instead  of  sinners  ? 
then  1  must  be  without  any  righteousness — a  child  of  disobedi- 

Again,  knowing  Christ,  he  knows  the  truth  with  regard  to  God. 
Did  God  freely  give  up  his  Son  to  the  death  for  us  all  ?  then,  if  I 
believe  in  Jesus,  there  is  no  condemnation  to  me.  God  is  my  Fa- 
ther, and  God  is  love. 

My  friends,  have  you  seen  Christ,  who  is  the  truth  ?  Has  he 
been  revealed  to  you,  not  my  flesh  and  blood,  but  by  the  Spirit  of 
our  God  ?  Then  you  know  how  true  it  is  that  in  him  "  are  hid  all 
the  treasures  of  wisdom  and  knowledge" — that  he  is  the  "  Alpha 
and  Omega,"  the  beginning  and  the  ending  of  all  knowledge.  But 

SERMON    I.  13 

if  you  have  not  seen  Christ,  then  you  know  nothing  yet  as  you 
ought  to  know  ;  all  your  knowledge  is  like  a  bridge  without  a  key- 
stone, like  a  system  without  a  sun.  What  good  will  it  do  you  in 
hell,  that  you  knew  all  the  sciences  in  the  world,  all  the  events  of 
history,  and  all  the  busy  politics  of  your  little  day  ?  Do  you  not 
know  that  your  very  knowledge  will  be  turned  into  an  instrument 
of  torture  in  hell  ?  Oh,  how  will  you  wish  in  that  day  that  you 
had  read  your  newspaper  less  and  your  Bible  more  ;  that  with  all 
your  getting  you  had  got  understanding ;  that  with  all  your  know- 
ledge you  had  known  the  Saviour,  whom  to  know  is  life  everlast- 

III.  Christ  is  the  Life. — The  whole  Bible  bears  witness  that  by 
nature  we  are  dead  in  trespasses  and  sins — that  we  are  as  unable 
to  walk  holily  in  the  world  as  a  dead  man  is  unable  to  rise  and 

Both  Scripture  and  experience  alike  testify  that  we  are  by  na- 
ture dead  in  trespasses  and  sins  ;  and  yet  it  is  not  a  death  in  which 
we  are  wholly  inactive,  for  in  it  we  are  said  to  walk  according  to 
the  course  of  this  world,  according  to  the  prince  of  the  power  of 
the  air. 

This  truth  is  taught  us  impressively  in  that  vision  of  the  prophet 
Ezekiel,  where  he  was  carried  out  by  the  Spirit,  and  set  down  in 
the  midst  of  an  open  valley,  full  of  dry  bones  ;  and  as  he  passed  by 
them  round  about,  behold  there  were  very  many  in  the  open  val- 
ley, and  lo  !  they  were  very  dry. 

Just  such  is  the  view  which  every  child  of  God  gets  of  the 
world.  The  dry  bones  are  very  many,  and  they  are  very  dry  ; 
and  he  asks  the  same  question  which  God  asked  of  Ezekiel — "  Can 
these  bones  live?"  Oh  yes,  my  friends  ;  and  does  not  experience 
teach  you  the  same  thing.  True,  the  dead  cannot  know  that  they 
are  dead ;  and  yet,  if  the  Lord  touch  your  heart,  you  will  find  it 
out:  we  prophesy  to  dry  bones ;  for  this  is  the  Lord's  way;  while 
we  prophesy  the  breath  enters  in.  Look  back  over  your  life  then. 
See  how  you  have  walked  according  to  the  course  of  this  world. 
You  have  always  been  like  a  man  swimming  with  the  stream, 
never  like  a  man  swimming  against  the  current.  Look  into  your 
heart,  and  see  how  it  has  turned  against  all  the  commandments  ; 
you  feel  the  Sabbath  to  be  a  weariness — instead  of  calling  it  a  de- 
light and  honorable.  If  ever  you  tried  to  keep  the  commandments 
of  God ;  if  ever  you  tried  to  keep  your  eyes  from  unlawful  desires, 
your  tongue  from  words  of  anger,  or  gossiping,  or  bitterness,  your 
heart  from  malice,  and  envy,  and  covetousness ;  if  ever  you  have 
tried  this,  and  I  fancy  most  unconverted  men  have  tried  it :  if  ever 
you  have  tried  this,  did  you  rvot  find  it  impossible  ?  It  was  like 
raising  the  dead.  Did  you  not  find  a  struggle  against  ycurself? 
O  how  plain  that  you  are  dead — not  born  again.  Marvel  not  that 
we  say  unto  you,  ye  must  be  born  again.  You  must  be  joined  to 

14  1  *ERMON    II. 

Christ,  for  Christ  is  the  life.  Suppose  it  were  possible  for  a  dead 
limb  to  be  joined  into  a  living  body,  so  completely  that  all  the  veins 
should  receive  the  pjjjale  tide  of  living  blood  ;  suppose  bone  to 
join  on  to  bone,  and  sinew  to  sinew,  and  nerve  to  nerve,  do  you 
not  see  that  that  limb,  however  dead  before,  would  become  a  living 
limb.  Before,  it  was  cold,  and  stiff,  and  motionless,  and  full  of 
corruption;  now,  it  is  warm  and  pliable,  and  full  of  life  and  mo- 
tion. It  is  a  living  limb,  because  joined  on  to  that  which  is  life. 
Or,  suppose  it  possible  for  a  withered  branch  to  be  grafted  into  a 
living  vine,  so  completely  that  all  the  channels  should  receive  the 
flow  of  the  generous  sap,  do  you  not  see  that  that  branch,  how- 
ever dead  before,  becomes  a  living  branch  ?  Before,  it  was  dry, 
and  fruitless,  and  withered  ;  now,  it  is  full  of  sap,  of  life,  and  viiror. 
It  is  a  living  branch,  for  it  is  joined  to  the  vine,  which  is  its  life. 
Well,  then,  just  in  the  same  way,  Christ  is  the  life  of  every  soul 
that  cleaves  to  him.  He  that  is  joined  to  the  Lord  is  one  spirit. 
Is  your  soul  like  a  dead  limb — cold,  stiff,  motionless,  and  full  of 
corruption  ?  Cleave  you  to  Christ ;  be  joined  to  him  by  faith,  nnd 
you  shall  be  one  spirit ;  you  shall  be  made  warm,  and  vigorous, 
and  full  of  activity,  in  God's  service. 

Is  your  soul  like  a  withered  branch,  dry,  fruitless,  and  withered, 
wanting  both  leaves  and  fruit  ?  Cleave  you  to  Christ ;  be  joined 
to  him,  and  you  shall  be  one  spirit.  You  will  find  it  true  that 
Christ  is  the  life  ;  your  life  will  be  hid  with  Christ  in  God.  You 
will  say,  I  live  ;  "yet  not  I,  but  Christ  liveth  in  me  :  and  the  life 
which  I  now  live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God, 
who  loved  me,  and  gave  himself  for  me." 

Remember,  then,  my  unbelieving  friends,  the  only  way  for  you 
to  become  holy  is  to  become  united  to  Christ.  And  remembei 
you,  my  believing  friends,  that  if  ever  you  are  relaxing  in  holiness. 
the  reason  is,  you  are  relaxing  your  hold  on  Christ.  Abide  in  rue, 
and  I  in  you,  so  shall  ye  bear  much  fruit.  Severed  from  me,  ye 
can  do  nothing. 
Dundee,  1836. 


"  Consider  the  Apostle  and  High  Priest  of  our  profession,  Christ  Jesus.'' — Heb.  lii.  1. 

WHEN  a  traveller  passes  very  rapidly  through  a  country,  the  eye 
has  no  time  to  rest  upon  the  different  objects  in  it,  so  that,  when 
he  comes  to  the  end  of  his  journey,  no  distinct  impressions  have 
been  made  upon  his  mind ;  he  has  only  a  confused  notion  of  the 
country  through  which  he  has  travelled. 

This  explains  how  it  is  that  death,  judgment,  eternity,  make  so 

SERMON    II.  15 

ittle  impression  upon  most  men's  minds.  Most  people  never  stop 
to  think,  but  hurry  on  through  life,  and  find  themselves  in  eternitv 
before  they  have  once  put  the  question,  "  What  must  I  do  to  be 
saved  ?"  More  souls  are  lost  through  want  of  consideration  than 
in  any  other  way. 

The  reason  why  men  are  not  awakened  and  made  anxious  for 
their  souls  is,  that  the  devil  never  gives  them  time  to  consider. 
Therefore  God  cries,  Stop,  poor  sinner,  stop  and  think.  Consider 
your  ways.  "  O  that  you  were  wise,  that  you  understood  this, 
that  you  considered  your  latter  end."  And,  again,  he  cries,  "  Israel 
doth  not  know,  my  people  doth  not  consider." 

In  the  same  way  does  the  devil  try  to  make  the  children  of  God 
doubt  if  there  be  a  Providence.  He  hurries  them  away  to  the 
shop  and  market.  Lose  no  time,  he  says,  but  make  money. 
Therefore  God  cries,  Stop,  poor  sinner,  stop  and  think  ;  and  Jesus 
says,  "  Consider  the  lilies  of  the  field  how  they  grow ;  consider 
the  ravens,  which  have  neither  storehouse  nor  barn." 

In  the  same  way  does  the  Devil  try  to  make  the  children  of 
God  live  uncomfortable  and  unholy  lives.  He  beguiles  them  away 
from  simply  looking  to  Jesus  :  he  hurries  them  away  to  look  at  a 
thousand  other  things,  as  he  led  Peter,  walking  on  the  sea,  to  look 
round  at  the  waves.  But  God  says,  Look  here,  consider  the  Apos- 
tle and  High  Priest  of  your  profession :  look  unto  me,  and  be  ye 
saved  ;  run  your  race,  looking  unto  Jesus ;  consider  Christ,  the 
same  yesterday,  to-day,  and  for  ever. 

I.  Believers  should  live  in  daily  consideration  of  the  greatness 
and  glory  of  Christ. 

(1.)  There  was  once  a  time  when  time  was  not ;  when  there 
was  no  earth,  neither  sun.  nor  moon,  nor  star ;  a  time  when  you 
might  have  wandered  through  all  space,  and  never  found  a  rest- 
ing place  to  the  sole  of  your  foot ;  when  you  would  have  found 
no  creatures  anywhere,  but  God  everywhere ;  when  there  were 
no  angels  with  golden  harps  hymning  celestial  praises;  bat  God 
alone  was  all  in  all. 

Question.  Where  was  Jesus  then  ?  Ans.  He  was  with  God. 
"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God" 
He  was  near  to  God,  and  in  perfect  happiness  there.  "  The  Lord 
possessed  me  in  the  beginning  of  his  way  ;  before  his  works  of 
old.  Then  I  was  by  him  as  one  brought  up  with  him ;  and  I  was 
daily  his  delight,  rejoicing  always  before  him."  He  was  in  the 
bosom  of  God ;  "  The  only  begotten  Son  which  is  in  the  bosom  of 
the  Father."  He  was  in  perfect  glory  there :  "  O  Father,  glorify 
thou  me  with  thyself,  with  the  glory  which  I  had  with  thee  before 
the  world  was." 

Ques.  What  was  Jesus  then?  Ans.  He  was  God.  The  Word 
was  with  God,  and  "  was  God."  He  was  equal  with  the  Father. 
"  He  thought  it  no  robbery  to  be  equal  with  God."  He  was  rich. 

Itf  SERMON    II. 

"  He  was  the  brightness  of  his  Father's  glory  and  the  express 
image  of  his  person." 

Now,  brethren,  could  I  lift  you  away  to  that  time  when  God 
was  alone  from  all  eternity.  Could  I  have  shown  you  the  glory 
of  Jesus  then,  how  he  dwelt  in  the  bosom  of  the  Father,  and  was 
daily  his  delight ;  and  could  I  have  told  you  "  That  is  the  glorious 
being  who  is  to  undertake  the  cause  of  poor  lost  sinners  ;  that  is 
he  who  is  going  to  put  himself  in  their  room  and  stead,  to  suffer 
all  they  should  suffer,  and  obey  all  they  should  obey ;  consider 
Jesus  ;  look  long  and  earnestly  ;  weigh  every  consideration  in  the 
balance  of  the  soundest  judgment ;  consider  his  rank,  his  near- 
ness, his  dearness  to  God  the  Father  ;  consider  his  power,  his  glory, 
his  equality  to  the  Father  in  everything  ;  consider,  and  say,  do 
you  think  you  would  intrust  your  case  to  him  ?  Do  you  think 
he  would  be  a  sufficient  Saviour  ?"  O  brethren,  would  not  every 
soul  cry  out,  He  is  enough,  I  want  no  other  Saviour  ? 

(•2.)  Again,  there  was  a  time  when  this  world  sprang  into 
being ;  when  the  sun  began  to  shine,  and  earth  and  seas  began  to 
smile.  There  was  a  time  when  myriads  of  happy  angels  spring- 
ing into  being,  first  spread  their  wings,  doing  his  commandments , 
when  the  morning  stars  sang  together,  and  all  the  sons  of  God 
shouted  for  joy. 

Ques.  What  was  Jesus  doing  then  ?  Ans.  "  Without  him  was 
not  anything  made  that  was  made."  "  By  him  were  all  things 
created  that  are  in  heaven,  and  that  are  in  earth,  visible  and  invi- 
sible, whether  they  be  thrones,  or  dominions,  or  principalities,  or 
powers :  all  things  were  created  by  him  and  for  him."  O  bre- 
thren, could  I  lift  you  away  back  to  that  wonderful  day,  and  show 
you  Jesus  calling  all  the  angels  into  being,  hanging  the  earth 
upon  nothing ;  could  you  have  heard  the  voice  of  Jesus  saying, 
Let  there  be  light,  and  there  was  light ;  and  could  I  have  told 
you,  "  That  is  he  who  is  yet  to  undertake  for  sinners  ;  consider 
him,  and  see  if  you  think  he  will  be  a  sufficient  Saviour  ;  look  long 
and  earnestly  ;"  good  news,  good  news  for  sinners,  if  this  mighty 
being  undertake  for  us  !  I  can  as  little  doubt  the  sureness  and 
completeness  of  my  salvation  as  1  can  doubt  the  sureness  of  the 
solid  earth  beneath  my  feet. 

(3.)  But  the  work  of  creation  is  long  since  passed.  Jesus  has 
been  upon  our  earth.  And  now  he  is  not  here  ;  he  is  risen. 
Eighteen  hundred  years  and  more  have  passed  since  Christ  was 
upon  the  earth. 

Ques.  Where  is  Jesus  now  ?  Ans.  "  He  is  set  down  at  the 
right  hand  of  the  Majesty  on  high."  He  is  upon  the  throne  with 
God  in  his  glorified  body,  and  his  throne  is  for  ever.  A  sceptre 
is  put  into  his  hand,  a  sceptre  of  righteousness,  and  the  oil  of  glad- 
ness is  poured  over  him.  All  power  is  given  to  him  in  heaven 
and  on  earth. 

O  brethren,  could  you  and  I  pass  this  day  through  these  hea- 

SERMON    II.  17 

vens,  and  see  what  is  now  going  on  in  the  sanctuary  above,  could 
you  see  what  the  child  of  God  now  sees  who  died  last  night ; 
could  you  see  the  Lamb  with  the  scars  of  his  five  deep  wounds  in 
the  very  midst  of  the  throne,  surrounded  by  all  the  redeemed, 
every  one  having  harps  and  golden  vials  full  of  odors  ;  could 
you  see  the  many  angels  round  about  the  throne,  whose  number 
is  ten  thousand  times  ten  thousand,  and  thousands  of  thousands, 
all  singing,  Worthy  is  the  "  Lamb  that  was  slain ;"  and  were  one 
of  these  angels  to  tell  you,  "  This  is  he  that  undertook  the  cause  of 
lost  sinners  ;  he  undertook  to  bear  their  curse  and  to  do  their 
obedience  ;  he  undertook  to  be  the  second  Adam,  the  man  in  their 
stead,  and  lo  !  there  he  is  upon  the  throne  of  heaven  ;  consider 
him  ;  look  long  and  earnestly  upon  his  wounds,  upon  his  glory, 
and  tell  me  do  you  think  it  would  be  safe  to  trust  him  ?  Do  you 
think  his  sufferings  and  obedience  will  have  been  enough  ?"  Yes, 
yes,  every  soul  exclaims,  Lord,  it  is  enough  !  Lord,  stay  thy 
hand  !  Show  me  no  more,  for  I  can  bear  no  more.  Or  rather 
let  me  ever  stand  and  gaze  upon  the  Almighty,  all-worthy,  all- 
divine  Saviour,  till  my  soul  drink  in  complete  assurance  that  his 
work  undertaken  for  sinners  is  a  finished  work.  Yes,  though  the 
sins  of  all  the  world  were  on  my  one  wicked  head,  still  I  could 
not  doubt  that  his  work  is  complete,  and  that  1  am  quite  safe 
whrn  I  believe  in  him. 

/  would  now  plead  with  believers.  Some  of  you  have  really 
been  brought  by  God  to  believe  in  Jesus.  Yet  you  have  no 
abiding  peace,  and  very  little  growing  in  holiness.  Why  is  this  ? 
It  is  because  your  eye  is  fixed  anywhere  but  on  Christ.  You  are 
so  busy  looking  at  books,  or  looking  at  men,  or  looking  at  the 
world,  that  you  have  no  time,  no  heart,  for  looking  at  Christ. 

No  wonder  you  have  little  peace  and  joy  in  believing.  No 
wonder  you  live  so  inconsistent  and  unholy  a  life.  Change  your 
plan.  Consider  the  greatness  and  glory  of  Christ,  who  has  under- 
taken all  in  the  stead  of  sinners,  and  you  would  find  it  quite  impos- 
sible to  walk  in  darkness,  or  to  walk  in  sin.  O  what  mean,  despi- 
cable thoughts  you  have  of  the  glorious  Immanu;-! !  Lift  your 
eyes  from  your  own  bosom,  downcast  believer  ;  look  upon  Jesus. 
It  is  good  to  consider  your  ways,  but  it  is  far  better  to  consider 

/  would  now  invite  anxious  souls.  Anxious  soul !  have  you 
understood  all  the  glory  of  Christ  ?  Have  you  understood  that 
he  undertook  for  guilty  sinners  ?  And  do  you  doubt  if  he  be  a 
sufficient  Saviour  ?  Oh,  what  mean  views  you  have  of  Christ  if 
you  dare  not  risk  your  soul  upon  him  ? 

Objection.  I  do  not  doubt  that  Christ  has  suffered  and  done 
quite  enough,  but  I  fear  it  was  for  others,  and  not  for  me.  If  1 
were  sure  it  was  for  me,  I  would  be  quite  happy.  Ans.  It  is  no- 
where said  in  the  Bible,  that  Christ  died  for  this  sinner  or  that  sin- 
ner. If  you  are  waiting  till  you  find  your  own  name  in  the  Bible, 

iO  SERMON    II. 

you  will  wait  for  ever.  But  it  is  said  a.  few  verses  before  that 
"  He  tasted  death  for  every  man  ;"  and  again,  "  He  is  the  propi- 
tiation for  the  sins  of  the  whole,  world."  Not  that  all  men  are 
saved  by  him.  Ah,  no  ;  the  most  never  come  to  Jesus,  and  are 
lost ;  but  this  shows  that  any  sinner  may  come,  even  the  chief  of 
sinners,  and  take  Christ  as  his  own  Saviour.  Come  you,  then, 
anxi3us  soul;  say  you,  He  is  my  refuge  and  my  fortress!  and 
then,  be  anxious  if  you  can. 

II.   Consider  Christ  as  the  Apostle,  or  Messenger  of  God. 

The  word  Apostle  means  messenger;  one  ordained  and  sent  or 
a  particular  embassy.  Now  Christ  is  an  Apostle,  for  God  ordain- 
ed and  sent  him  into  the  world. 

In  the  Old  Testament,  the  name  by  which  he  is  oftenest  called 
is  the  Angel  of  the  Lord,  or  the  Messenger  of  the  Covenant.  He 
is  called  God's  Elect,  chosen  for  the  work  ;  he  is  called  God's  ser- 
vant ;  he  is  called  the  Messiah,  or  the  Christ,  or  the  Anointed, 
because  God  anointed  him  and  sent  him  to  the  work.  In  the  New 
Testament,  over  and  over  again  Christ  calls  himself,  the  sent  of 
God.  "  As  thou  hast  sent  me  into  the  world,  so  have  I  sent  them 
into  the  world,  that  the  world  may  know  that  thou  hast  sent  me." 
"And  these  have  known  that  thou  hast  sent  me."  All  this  shows 
plainly  that  it  is  not  the  Son  alone  who  is  interested  in  the  saving 
of  poor  sinners,  but  the  Father  also.  "  The  Father  sent  his  Son  to 
be  the  Saviour  of  the  world." 

Objection. — True,  Christ  is  a  great  and  glorious  Saviour,  and 
able  to  accomplish  anything  to  save  poor  sinners ;  but  perhaps 
God  the  Father  may  not  agree  to  pour  out  his  wrath  upon  his 
Sou,  or  to  accept  of  his  Son  as  a  surety  in  our  stead.  Ans.  Look 
here,  Christ  is  the  Apostle  of  God.  It  is  as  much  God  the  Fa. 
ther's  work,  as  it  is  Christ's  work.  It  occupied  as  much  of  the  heart 
of  God  as  ever  it  did  of  the  heart  of  Christ.  God  loved  the  world, 
as  much  and  truly  as  ever  Christ  loved  the  world.  God  gave  his 
Son,  as  much  as  Christ  gave  himself  for  us.  So,  God  the  Holy 
Spirit  is  as  much  interested  in  it  as  the  Father  and  Son.  God 
gave  his  Son  ;  the  Spirit  anointed  him  and  dwelt  in  him  without 
measure.  At  his  baptism  God  acknowledged  him  for  his  beloved 
Son ;  the  Holy  Spirit  came  on  him  like  a  dove. 

O  brethren,  could  I  lift  you  away  to  the  eternity  that  is  past 
could  I  bring  you  into  the  council  of  the  eternal  Three,  and  as  il 
was  once  said,  "  Let  us  make  man  ;"  could  1  let  you  hear  the  word, 
"  Let  us  save  man ;"  could  I  show  you  how  God  from  all  eternity 
designed  his  Son  to  undertake  for  poor  sinners  ;  how  it  was  the 
very  plan  and  the  bottommost  desire  of  the  heart  of  the  Fathei 
that  Jesus  should  come  into  the  world  and  do  and  die  in  the  stead 
of  sinners ;  how  the  Holy  Spirit  breathed  sweetest  incense,  and 
dropped  like  holiest  oil  upon  the  head  of  the  descending  Saviour ; 
could  I  show  you  the  intense  interest  with  which  the  eye  of  God 

SERMON    II.  19 

followed  Jesus  through  his  whole  course  of  sorrow,  and  suffering 
and  death ;  could  1  show  you  the  anxious  haste  with  which  God 
rolled  away  the  stone  from  the  sepulchre  while  it  was  yet  dark, 
for  he  would  not  leave  his  soul  in  hell,  neither  suffer  his  Holy  One 
to  see  corruption  ;  could  I  show  you  the  ecstasies  of  love  and  joy 
that  beat  in  the  bosom  of  the  infinite  God  when  Jesus  ascended  to 
his  Father  and  our  Fataer;  how  he  welcomed  him  with  a  fulness 
of  kindness  and  grace  which  God  alone  could  give,  and  God  alone 
could  receive,  saying,  "  Thou  art  my  son,  this  day  have  I  begotten 
thee  ;  thou  art  indeed  worthy  to  be  called  my  Son  ;  never  till  this 
day  wast  thou  so  worthy  to  be  called  mine;  thy  throne,  OGod, 
is  for  ever  and  ever ;  sit  thou  on  my  right  hand  until  I  make  thine 
enemies  thy  footstool."  O  sinner,  will  you  ever  doubt  any  more 
whether  God  the  Father  be  seeking  thy  salvation,  whether  the 
heart  of  Christ  and  of  his  Father  be  the  same  in  this  one  grand 
controversy?  O  believer,  consider  this  Apostle  of  God  ;  meditate 
on  these  things;  look  and  look  again,  until  your  peace  be  like  a 
river,  and  your  righteousness  like  the  waves  of  the  sea,  till  the 
breathing  of  your  soul  be,  Abba,  Father  ! 

III.   Consider  Christ  as  the  High  Priest  of  our  profession. 

The  duty  of  the  High  Priest  was  twofold — 1st,  to  make  Atone 
ment ;  2d,  to  make  Intercession. 

When  the  High  Priest  slew  the  goat  at  the  altar  of  burnt-offer- 
ings, he  did  it  in  presence  of  all  the  people,  to  make  atonement  for 
them.  They  all  stood  around  gazing  and  considering  their  High 
Priest :  and  when  he  gathered  the  blood  into  the  golden  basin,  and 
put  on  the  white  garments,  and  passed  away  from  their  sight  within 
the  veil,  their  eye  followed  him,  till  the  mysterious  curtain  hid  him 
from  their  sight.  But  even  then  the  heart  of  the  believing  Jew 
followed  him  still.  Now  he  is  drawing  near  to  God  for  us,  now 
he  is  sprinkling  the  blood  seven  times  before  the  mercy-seat,  say- 
ing, Let  this  blood  be  instead  of  our  blood ;  now  he  is  praying 
for  us. 

Brethren,  let  us  also  consider  our  great  High  Priest. 

(1.)  Consider  him  making  Atonement. — You  cannot  look  at  him 
on  the  cross  as  the  disciples  did — you  cannot  see  the  blood  stream- 
ing from  his  five  deep  wounds — you  cannot  see  him  shedding  his 
blood  that  the  blood  of  sinners  might  not  be  shed  Yet  still,  if 
God  spare  us,  you  may  see  bread  broken  and  wine  poured  out,  a 
living  picture  of  the  dying  Saviour.  Now,  brethren,  the  atone- 
ment has  been  made,  Christ  has  died,  his  sufferings  are  all  past. 
And  how  is  it  that  you  do  not  enjoy  peace  ?  It  is  because  you  do 
not  consider.  "  Israel  doth  not  know,  my  people  doth  not  con- 
sider." Consider:  has  Jesus  died  in  the  stead  of  guilty  sinners, 
and  do  you  heartily  consent  to  take  Jesus  to  be  the  man  in  your 
stead  ?  then,  you  do  not  need  to  die.  O  happy  believer,  rejoice 
evermore.  Live  within  sight  of  Calvary,  and  you  will  live  within 

20  SERMON    III. 

sight  of  glory  ;  and,  O  rejoice  in  the  happy  ordinance  that  sets  a 
broken  Saviour  so  plainly  before  you. 

(••>.)  Consider  Christ  as  making  Intercession. — When  Christ 
n-51-ended  from  the  Mount  of  Olives,  and  passed  through  these 
heavens,  carrying  his  bloody  wounds  into  the  presence  of  God  . 
and  when  his  disciples  had  gazed  after  him,  till  a  cloud  received 
him  out  of  their  sight,  we  are  told  that  they  returned  to  Jerusalem 
with  great  joy.  What !  are  they  joyful  at  parting  with  theii 
blessed  Master  ?  When  he  told  them  he  was  to  leave  them,  sor 
row  filled  their  hearts,  and  he  had  to  argue  with  them  and  comfort 
tht  m.  saying,  Let  not  your  heart  be  troubled  ;  it  is  expedient  tor 
you  that  I  go  away.  How,  then,  are  they  changed  !  Jesus  has 
left  them,  and  they  are  filled  with  joy.  Oh  !  here  is  the  secret, 
they  knew  that  Christ  was  now  going  into  the  presence  of  God 
for  them,  that  their  great  High  Priest  was  now  entering  within  the 
veil  to  make  intercession  for  them. 

Now,  believer,  would  you  share  in  the  great  joy  of  the  disci- 
ples? Consider  the  Apostle  and  High  Priest  of  our  profession, 
Christ  Jesus.  He  is  above  yon  clouds,  and  above  yon  sky.  O 
that  you  would  stand  gazing  ug  into  heaven,  not  with  the  bodily 
eye,  but  with  the  eye  of  faith.  Oh  !  what  a  wonderful  thing  the 
eye  of  faith  is:  it  sees  beyond  the  stars,  it  pierces  to  the  throne  of 
God,  and  there  it  looks  on  the  face  of  Jesus  making  intercession 
for  us,  whom  having  not  seen  we  love,  in  whom,  though  now  \ve 
see  him  not,  yet  believing  we  rejoice  with  joy  unspeakable  and 
full  of  glory. 

Oh  !  if  you  would  live  thus,  what  sweet  peace  would  fill  your 
bosom  !  And  how  many  droppings  of  the  Spirit  would  come 
down  on  you  in  answer  to  the  Saviour's  prayer.  Oh  !  how  your 
face  would  shine  like  Stephen  ;  and  the  poor  blind  world  would 
Bee  that  there  is  a  joy  which  the  world  cannot  give,  and  the  world 
cannot  take  away,  a  heaven  upon  earth. 

Dundee,  1836. 


"  As  the  lily  among  thorns,  so  is  my  love  among  the  daughters.  As  the  apple-tree 
among  the  trees  of  the  wood,  so  is  my  beloved  among  the  sons.  I  sat  down  un- 
der his  shadow  with  great  delight,  and  his  fruit  was  sweet  unto  my  taste." — 
Song  of  Solomon  ii.,  2,  3. 

IF  an  unconverted  man  were  taken  away  into  heaven,  where 
Christ  sits  in  glory,  and  if  he  overheard  Christ's  words  of  admir- 
ing love  towards  the  believer,  he  could  not  understand  them,  he 
could  not  comprehend  how  Christ  should  see  a  loveliness  in  poor 
religious  people  whom  he  in  the  bottom  of  his  heart  despised.  Or 
again,  if  an  unconverted  man  were  to  overhear  a  Christian  at  his 

SERMON    III.  21 

devotions  when  he  is  really  within  the  yeil,  and  were  to  listen  to 
his  words  of  admiring,  adoring  love  towards  Christ,  he  could  no! 
possibly  understand  them,  he  could  not  comprehend  how  the  be- 
liever should  have  such  a  burning  affection  towards  one  unseen,  in 
whom  he  himself  saw  no  form  nor  comeliness.  So  true  it  is  that 
the  natural  man  knoweth  not  the  things  of  the  Spirit  of  God,  for 
they  are  foolishness  unto  him.  There  may  be  some  now  hearing  me 
who  have  a  rooted  dislike  to  religious  people,  they  are  so  stiff,  so 
precise,  so  gloomy,  you  cannot  endure  their  company.  Well  then, 
see  here  what  Christ  thinks  of  them,  "  As  the  lily  among  thorns,  so 
is  my  love  among  the  daughters."  How  different  you  are  from 
Christ !  There  may  be  some  hearing  me  who  have  no  desires  after 
Jesus  Christ,  who  never  think  of  him  with  pleasure  ;  you  see  no  form 
nor  comeliness  in  him,  no  beauty  that  you  should  desire  him  ;  you 
do  not  love  the  melody  of  his  name  ;  you  do  not  pray  to  him  con- 
tinually. Well  then,  see  here  what  the  believer  thinks  of  him, 
how  different  from  you — "  As  the  apple-tree  among  the  trees  of 
the  wood,  so  is  my  beloved  among  the  sons.  1  sat  down  under 
his  shadow  with  great  delight,  and  his  fruit  was  sweet  to  my  taste." 
O  that  you  would  be  awakened  by  this  very  thing,  that  you  are  so 
different  from  Christ,  and  so  different  from  the  believer,  to  think 
that  you  must  be  in  a  natural  condition,  you  must  be  under  wrath 
Doctrine. — The  believer  is  unspeakably  precious  in  the  eyes  of 
Christ,  and  Christ  is  unspeakably  precious  in  the  eyes  of  the  be- 

I.  Inquire  what  Christ  thinks  of  the  believer — "  As  the  lily 
among  the  thorns,  so  is  my  love  among  the  daughters." 

Christ  sees  nothing  so  fair  in  all  this  world  as  the  believer.  All 
the  rest  of  the  world  is  like  thorns,  but  the  believer  is  like  a  beau- 
tiful lily  in  his  eyes.  When  you  are  walking  in  a  wilderness  all 
overgrown  w^th  briers  and  thorns,  if  your  eye  falls  upoji  some 
lonely  flower,  tall  and  white,  and  pure  and  graceful,  growing  in 
the  midst  of  the  thorns,  it  looks  peculiarly  beautiful.  If  it  were 
in  the  midst  of  some  rich  garden  among  many  other  flowers,  then 
it  would  not  be  so  remarkable  ;  but  when  it  is  encompassed  with 
thorns  on  every  side,  then  it  engages  the  eye.  Such  is  the  believer 
in  the  eyes  of  Christ.  "  As  the  lily  among  thorns,  so  is  my  love 
among  the  daughters." 

(1.)  See  what  Christ  thinks  of  the  unconverted  world.  It  is 
like  a  field  full  of  briers  and  thorns  in  his  eyes.  1.  Because  fruit- 
less. "  Do  men  gather  grapes  of  thorns,  or  figs  of  thistles?"  So 
Christ  gets  no  fruit  from  the  unconverted  world.  It  is  all  one  wide, 
thorny  waste.  2.  Because,  when  the  word  is  preached  among 
them,  it  is  like  sowing  among  thorns.  "  Break  up  your  fallow- 
ground  and  sow  not  among  thorns."  When  the  sower  sowed, 
some  fell  among  thorns,  and  the  thorns  sprang  up  and  choked 
them  ;  so  is  preaching  to  the  unconverted.  3.  Because  their  end 

22  SERMON    III 

will  be  like  that  of  thorns  ;  -they  are  dry  and  fit  only  for  the  burning 
"As  thorns  cut  up  shall  they  be  burned  in  the  fire."  "  For  the 
earth,  which  is  often  rained  upon  and  only  bears  thorns  and  briers, 
is  rejected,  and  nigh  unto  cursing,  whose  end  is  to  be  burned." 
My  friends,  if  you  are  in  a  Christian  state,  see  what  you  are  in 
the  eyes  of  Christ — thorns.  You  think  that  you  have  many  ad 
mirable  qualities,  that  you  are  valuable  members  of  society,  and 
you  have  a  hope  that  it  shall  be  well  with  you  in  eternity.  See 
what  Christ  says — you  are  thorns  and  briers,  useless  in  this  world, 
and  fit  only  for  the  burning. 

(2.)  See  what  Christ  thinks  of  the  believer.  "  As  the  lily  among 
thorns  so  is  my  love  among  the  daughters."  The  believer  is  like 
a  lovely  flower  in  the  eyes  of  Christ.  1.  Because,  justified  in  the 
eyes  of  Christ,  washed  in  his  blood,  he  is  pure  and  white  as  a  lily. 
Christ  can  see  no  spot  in  his  own  righteousness,  and  therefore  he 
sees  no  spot  on  the  believer.  Thou  art  all  fair,  my  love,  as  a  lily 
among  thorns  so  is  my  love.  2.  A  believer's  nature  is  changed. 
Once  he  was  like  the  barrpn,  prickly  thorn,  fit  only  for  burning; 
now  Christ  has  put  a  new  spirit  in  him  ;  the  dew  has  been  given 
to  him,  and  he  grows  up  like  the  lily.  Christ  loves  the  new  crea- 
ture. "  All  my  delight  is  in  them."  "  As  the  lily  among  thorns  so 
is  my  love  among  the  daughters."  Are  you  a  Christian?  then 
never  mind  though  the  world  despise  you,  though  they  call  you 
names  ;  remember  Christ  loves  you,  he  calls  you  "  my  love." 
Abide  in  him,  and  you  shall  abide  in  his  love.  If  ye  continu-  in 
my  word,  then  are  ye  rny  disciples  indeed.  3.  Because  so  lonely 
in  the  world.  Observe,  there  is  but  one  lily,  but  many  thorns. 
There  is  a  great  wilderness  all  full  of  thorns,  and  only  one  lonely 
flower.  So  there  is  a  world  lying  in  wickedness,  and  a  little  rlock 
that  believe  in  Jesus.  Some  believers  are  cast  down  because  they 
feel  solitary  and  alone.  If  I  be  in  the  right  way.  surely  I  would 
not  be  so  lonely.  Surely  the  wise,  and  the  amiable*  and  the  kind 
people  I  see  round  about  me,  surely,  if  there  were  any  truth  in  re- 
ligion, they  would  know  it.  Be  not  cast  down.  It  is  one  of  the 
marks  of  Christ's  people  that  they  are  alone  in  the  world,  and  yet 
they  are  not  alone.  It  is  one  of  the  very  beauties  which  Christ 
sees  in  his  people,  that  they  are  solitary  among  a  world  of  thorns. 
"  As  a  lily  among  thorns,  so  is  my  love  among  the  daughters." 
Do  not  be  discouraged.  This  world  is  the  world  of  loneliness. 
When  you  are  transplanted  to  y>n  garden  of  God,  then  you  shall 
be  no  more  lonely,  then  you  shall  be  away  from  all  the  thorns. 
As  flowers  in  a  rich  garden  blend  together  their  thousand  odors 
to  enrich  the  passing  breeze,  so,  in  the  paradise  above,  you  shall 
join  the  thousands  of  the  redeemed  blending  with  theirs  the  odor 
of  your  praise.  You  shall  join  with  the  redeemed  as  living  flow- 
ers to  form  a  garland  for  the  Redeemer's  brow. 

II.  Inquire  what  the  believer  thinks  of  Christ. — "As  the  apple- 

SERMON    III.  03 

tree  among  the  trees  of  the  wood,  so  is  my  beloved  among  the 
sons.  I  sat  down  under  his  shadow  with  great  delight,  and  his 
fruit  was  sweet  to  my  taste.*' 

1.  Christ  is  more  precious  than  all  other  saviours  in  the  eye  ot 
the  believer.     As  a  traveller  prefers  an  apple-tree  to  every  other 
tree  of  the  wood,  because  he  finds  both  shelter  and  nourishing 
food  under  it,  so  the  believer  prefers  Christ  to  all  other  saviours. 
When  a  man  is  travelling  in  eastern  countries,  he  is  often  like  to 
drop  down  under  the  burning  rays  of  the  sun.     It  is  a  great  relief 
when  he  comes  to  a  wood.     When  Israel  were  travelling  in  the 
wilderness,  they  came  to  Elim,  where  were  twelve  wells  of  water, 
and  seventy  palm-trees,  and  they  encamped  there  by  the  water. 
They  were  glad  of  the  shelter  of  the  trees.     So  Micah  says  that 
God's  people  "  dwell  solitarily  in  the  wood  ;"  and  Ezekiel  promises 
"they  shall  sleep  in  the  woods." 

But  if  the  traveller  be  hungry  and  faint  for  lack  of  food,  then 
he  will  not  be  content  with  any  tree  of  the  wood,  but  he  will 
choose  out  a  fruit  tree,  under  which  he  may  sit  down  and  find 
nourishment  as  well  as  shade.  He  sees  a  fair  apple-tree — he 
chooses  it  out  of  all  the  trees  of  the  wood,  because  he  can  both  sit 
under  its  shadow  and  eat  its  pleasant  fruits.  S j  is  it  with  the  soul 
awakened  by  God.  He  feels  under  the  heat  of  God's  anger  ;  he 
is  in  a  weary  land  ;  he  is  brought  into  the  wilderness  ;  he  is  like 
to  perish  ;  he  comes  to  a  wood  ;  many  trees  offer  their  shade  ; 
where  shall  he  sit  down  ?  Under  the  fir-tree  ?  alas !  what  fruit 
has  it  to  give  ?  he  may  die  there.  Under  the  cedar  tree,  with  its 
mighty  branches  ?  alas  !  he  may  perish  there  ;  for  it  has  no  fruit 
to  give.  The  soul  that  is  taught  of  God  seeks  for  a  complete 
Saviour.  The  apple-tree  is  revealed  to  the  soul.  The  hungry 
soul  chooses  that  evermore.  He  needs  to  be  saved  from  hell  and 
nourished  for  heaven.  "  As  the  apple-tree  among  the  trees  of  the 
wood,  so  is  my  beloved  among  the  sons." 

Awakened  souls,  remember  you  must  not  sit  down  under  every 
tree  that  offers  itself.  "  Take  heed  that  no  one  deceive  you  ;  for 
many  shall  come  in  Christ's  name,  saying,  I  am  Christ,  and  deceive 
many."  There  are  many  ways  of  saying  peace,  peace,  when 
there  is  no  peace.  You  will  be  tempted  to  find  peace  in  the  world, 
in  self-repentance,  in  self-reformation.  Remember,  choose  you  a 
tree  that  will  yield  fruit  as  well  as  shade.  "  As  the  apple-tree 
among  the  trees  of  the  wood,  so  is  my  beloved  among  the  sons." 
Pray  for  a  choosing  faith.  Pray  for  an  eye  to  discern  the  apple- 
tree.  Oh  !  there  is  no  rest  for  the  soul  except  under  that  Branch 
which  God  has  made  strong.  My  heart's  desire  and  prayer  for 
you  is,  that  you  may  all  find  rest  there. 

2.  Why  has  the  believer  so  high  an  esteem  of  Chnst  ? 

Ans.  (1.)  Because  he  has  made  trial  of  Christ.  "  I  sat  down 
under  his  shadow  with  great  delight."  All  true  believers  have 
sat  down  under  the  shadow  of  Christ.  Some  people  think  thai 

24  SERMON    III. 

Ihey  shall  be  saved  because  they  have  got  a  head-knowledge  of 
Christ.  They  read  of  Christ  in  the  Bible,  they  hear  of  Christ  in 
the  house  of  God,  and  they  think  that  is  to  be  a  Christian.  Alas  , 
my  friends,  what  good  would  you  get  from  an  apple-tree,  if  I  were 
only  to  describe  it  to  you  ;  tell  you  how  beautiful  it  was,  how 
heavily  laden  with  deficious  apples  ?  Or,  if  I  were  only  to  show 
you  a  picture  of  the  tree,  or  if  I  were  to  show  you  the  tree  itself 
at  a  distance,  what  the  better  would  you  be  ?  You  would  not 
get  the  good  of  its  shade  or  its  pleasant  fruit.  Just  so,  dear 
Brethren,  what  good  will  you  get  from  Christ,  if  you  only  hear 
of  him  in  books  and  sermons,  or  if  you  see  him  pictured  forth  in 
the  sacrament,  or  if  you  were  to  see  him  with  your  bodily  eye  ? 
What  good  would  all  this  do,  if  you  do  not  sit  down  under  his 
shadow  ?  O  my  friends,  there  must  be  a  personal  sitting  down 
under  the  shadow  of  Christ,  if  you  would  be  saved.  Christ  is  the 
bush  that  has  been  burned  yet  not  consumed.  Oh  !  it  is  a  safe 
place  for  a  hell-deserving  sinner  to  rest. 

Some  may  be  hearing  me  who  can  say,  "  I  sat  down  under  his 
shadow."  And  yet  you  have  forsaken  him.  Ah  !  have  you  gone 
alter  your  lovers,  and  away  from  Christ  ?  Well,  then,  may  God 
hedge  up  your  way  with  thorns.  Return,  return,  O  Shulamite  ! 
There  is  no  other  refuge  for  your  soul.  Come  and  sit  down  again 
under  the  shadow  of  the  Saviour. 

Ans.  (2.)  Because  he  sat  down  with  great  delight. 

1st.  Some  people  think  there  is  no  joy  in  religion,  it  is  a 
gloomy  thing.  When  a  young  person  becomes  a  Christian,  they 
would  say,  Alas  !  he  must  bid  farewell  to  pleasure,  farewell  to 
the  joys  of  youth,  farewell  to  a  merry  heart.  He  must  exchange 
these  pleasures  for  reading  of  the  Bible  and  dry  sermon-books, 
for  a  life  of  gravity  and  preciseness.  This  is  what  the  world 
says.  What  does  the  Bible  say  1  "I  sat  down  under  his  shadow 
with  great  delight."  Ah  !  let  God  be  true,  and  every  man  a  liar. 
Yet  no  one  can  believe  this  except  those  who  have  tried  it.  Ah  ! 
be  not  deceived,  my  young  friends  ;  the  world  has  many  sensual 
and  «nany  sinful  delights;  the  delights  of  eating  and  drinking,  and 
wearing  gay  clothes ;  the  delights  of  revelry  and  the  dance.  No 
man  of  wisdom  will  deny  that  these  things  are  delightful  to  the 
natural  heart ;  but  oh  !  they  perish  in  the  using,  and  they  end  in 
an  eternal  hell.  But  to  sit  down  under  the  shadow  of  Christ, 
wearied  with  God's  burning  anger,  wearied  with  seeking  after 
va.n  saviours,  at  last  to  find  rest  under  the  shadow  of  Christ,  ah  ! 
this  is  great  delight.  Lord,  evermore  may  I  sit  under  this  shadow  ! 
Lord,  evermore  may  I  be  filled  with  this  joy  ! 

2d.  Some  people  are  afraid  of  anything  like  joy  in  religion. 
They  have  none  themselves,  and  they  do  not  love  to  see  it  in 
others.  Their  religion  is  something  like  the  stars,  very  high,  and 
very  clear,  but  very  cold.  When  they  see  tears  of  anxiety,  or 
tears  of  joy.,  they  cry  out,  Enthusiasm,  enthusiasm  !  Well,  then. 

SERMON    HI.  25 

to  the  Law  and  to  the  Testimony.  "  I  sat  down  under  his  shadow 
with  great  delight"  Is  this  enthusiasm  ?  O  Lord,  evermore  give 
us  this  enthusiasm  !  May  the  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing  !  If  it  be  really  in  sitting  under  the  shadow 
of  Christ,  let  there  be  no  bounds  to  your  joy.  O  if  God  would 
but  open  your  eyes,  and  give  you  simple,  child-like  faith,  to  look 
to  Jesus,  to  sit  under  his  shadow,  then  would  songs  of  joy  rise 
from  all  our  dwellings.  Rejoice  in  the  Lord  always,  and  again, 
I  say,  rejoice  ! 

3d.  Because  the  fruit  of  Christ  is  sweet  to  the  taste.  All  true 
believers  not  only  sit  under  the  shadow,  but  partake  of  his 
pleasant  fruits  ;  just  as  when  you  sit  under  an  apple-tree,  the  fruit 
hangs  above  you  and  around  you,  and  invites  you  to"  put  out  the 
hand  and  taste  ;  so,  when  you  come  to  submit  to  the  righteousness 
of  God,  bow  your  head,  and  sit  down  under  Christ's  shadow,  all 
other  things  are  added  unto  you.  First,  Temporal  mercies  are 
sweet  to  the  taste.  None  but  those  of  you  who  are  Christians 
know  this,  when  you  sit  under  the  shadow  of  Christ's  temporal 
mercies,  because  covenant  mercies.  "  Bread  shall  be  given  you  ; 
your  water  shall  be  sure."  These  are  sweet  apples  from  the  tree 
Christ.  O  Christian,  tell  me,  is  not  bread  sweeter  when  eaten 
thus  ?  Is  not  water  richer  than  wine  ?  and  Daniel's  pulse  better 
than  the  dainties  of  the  King's  table  1  Second,  Afflictions  are 
sweet  to  the  taste.  Every  good  apple  has  some  sourness  in  it. 
So  it  is  with  the  apples  of  the  tree  Christ.  He  gives  afflictions  as 
well  as  mercies.  He  sets  the  teeth  on  edge  ;  but  even  these  are 
blessings  in  disguise — they  are  covenant  gifts.  Oh  !  affliction  is  a 
dismal  thing  when  you  are  not  under  his  shadow.  But  are  you 
Ch. 'stums?  look  on  your  sorrows  as  apples  from  that  blessed  tree. 
If  you  knew  how  wholesome  they  are,  you  would  not  wish  to 
want  them.  Several  of  you  know  it  is  no  contradiction  to  say, 
these  apples,  though  sour,  are  sweet  to  my  taste.  Third,*  The 
gifts  of  the  Spirit  are  sweet  to  the  taste.  Ah !  here  is  the  best 
fruit  that  grows  on  the  tree  :  here  are  the  ripest  apples  from  the 
topmost  branch.  You  who  are  Christians  know  how  often  your 
soul  is  fainting.  Well,  here  is  nourishment  to  your  fainting  soul. 
Everything  you  need  is  in  Christ.  "  My  grace  is  sufficient  for 
thee."  Dear  Christian,  sit  much  under  that  tree — feed  much  upon 
that  fruit.  "  Stay  me  with  flagons,  comfort  me  with  apples,  for  I 
am  sick  of  love."  Fourth,  Promises  of  glory.  Some  of  the 
apples  have  a  taste  of  heaven  in  them.  Feed  upon  these,  dear 
Christians.  Some  of  Christ's  apples  give  you  a  relish  for  the  fruit 
of  Canaan — for  the  clusters  of  Eshcol.  Lord,  evermore  gi^e  me 
these  apples ;  for  oh  !  they  are  sweet  to  mv  taste 

St.  Peter's,  1837 

26  SERMON    IV. 


••  A  sword,  a  sword  is  sharpened,  and  a^so  furbished  :  it  is  sharpened  to  make  • 
sore  slaughter ;  it  is  furbished  that  it  may  glitter ;  should  we  then  make  mirtrt  f 
it  contemneth  the  rod  of  my  son,  as  every  tree." — Ezek.  xxi.,  9,  10. 

FROM  the  second  verse  of  this  chapter,  we  learn  that  this  prophecy 
was  directed  against  Jerusalem  ;  •«  Son  of  man,  set  thy  face 
toward  Jerusalem,  and  drop  thy  word  toward  the  holy  places, 
and  prophesy  against  the  land  of  Israel." 

We  have  already  told  you  that  Ezekiel,  while  yet  a  youth,  was 
carried  captive  by  Nebuchadnezzar,  and  placed,  with  a  number  of 
his  countrymen,  by  the  river  of  Chcbar.  It  was  there  that  he  de- 
livered his  prophecies  during  a  space  of  twenty-two  years.  The 
prophecy  I  have  read  was  delivered  in  the  seventh  year  of  his 
captivity,  and  just  three  years  before  Jerusalem  was  destroyed, 
and  the  temple  burnt.  From  verse  2,  we  learn  that  these  words 
were  directed  against  Jerusalem,  for  though  God  had  taken 
Ezekiel  away  to  minister  to  the  captives  by  the  river  of  Chebar, 
yet  he  made  him  send  many  a  message  of  warning  and  of  mercy 
to  his  beloved  Jerusalem.  "  Son  of  man,  set  thy  face  toward 
Jerusalem,  and  drop  thy  word  towards  the  holy  places,  and  pro- 
phesy against  the  land  of  Israel." 

God  had  already  fulfilled  many  of  the  words  of  his  prophets 
against  Jerusalem.  He  had  fulfilled  the  word  of  Jeremiah  against 
one  of  their  kings  (Jehoiakim).  "  He  shall  be  buried  with  the 
burial  of  an  ass,  drawn  and  cast  forth  beyond  the  walls  of  Jerusa- 
lem." He  had  fulfilled  the  word  of  the  same  prophet  in  carrying 
another  king  (Jehoiakin)  to  Babylon  with  all  the  goodly  vessels  of 
the  house  of  the  Lord.  But  still,  neither  prophecies  nor  judgments 
would  awaken  Jerusalem  ;  so  that  we  are  told  (2  Chron.  xxxvi., 
12)  that  Zedekiah  the  next  king,  "did  that  which  was  evil  in  the 
sight  of  the  Lord  his  God,  and  humbled  not  himself  before  Jere- 
miah the  prophet,  speaking  from  the  mouth  of  the  Lord."  V.  14. 
M  Moreover,  all  the  chief  of  the  priests  and  the  people  transgressed 
very  much,  after  all  the  abominations  of  the  heathen  ;  and  polluted 
the  house  of  the  Lord,  which  he  had  hallowed  in  Jerusalem.  And 
the  Lord  God  of  their  fathers  sent  to  them  by  his  messengers, 
rising  up  betimes,  and  sending  ;  because  he  had  compassion  on 
his  people,  and  on  his  dwelling-place:  But  they  mocked  the  mes- 
sengers of  God.  and  despised  his  words,  and  misused  his  prophets, 
until  the  wrath  of  the  Lord  arose  against  his  people,  till  there  was 
no  remedy." 

It  was  in  a  time  of  great  hardness  and  impenitence  in  Jerusa- 
lem that  the  prophecy  before  me  was  delivered,  and  just  three 
years  before  the  wrath  of  God  was  poured  on  them  to  the  utter- 
most. (1).  All  was  mirth  and  sensuality  in  Jerusalem.  (2).  The 

SERMON    IV.  27 

false  prophets  prophesied  peace,  and  the  people  loved  to  have  it 
so.  (3.)  There  was  no  noise  but  that  of  revelry  within  the  devoted 
city.  But  in  the  midst  of  that  din  and  revelry,  the  lone  prophet 
by  the  river  of  Chebar  heard  the  muttering  of  the  distant  thunder. 
The  faithful  servant  of  God  saw  God  arming  himself  as  a  mighty 
man  for  the  war,  and  the  glittering  sword  of  vengeance  in  his 
hand,  and  he  calls  aloud  to  his  countrymen,  all  at  ease,  with 
awakening  thunders,  "  A  sword,  a  sword  is  sharpened  and  also 
furbished  ;  it  is  sharpened  to  make  a  sore  slaughter  ;  it  is  furbish- 
ed that  it  may  glitter  ;  should  we  then  make  mirth  ?" 

My  friends,  those  of  you  who  are  unconverted  are  in  the  very 
same  situation  as  Jerusalem  was.  In  the  years  that  are  now  fled, 
like  the  mists  of  the  morning,  how  many  messages  have  you  had 
from  God  ?  How  many  times  has  he  sent  his  messengers  to  you, 
rising  up  early  and  sending  them  ?  His  Bible  has  been  in  your 
houses,  a  silent,  but  more  mighty  pleader  for  God  ;  his  providence 
has  been  in  your  families,  in  sickness  and  death,  in  plenty  or 
poverty,  all,  all  beseeching  you  to  flee  from  the  wrath  to  come  ; 
all,  all  beseeching  you  to  cleave  to  the  Lord  Jesus,  the  only,  the 
all-sufficient  Saviour.  All  these  messages  have  come  to  you,  and 
you  are  yet  unconverted,  still  dead,  dry  bones,  without  Christ  and 
without  God  in  the  world  ;  and  you  are  saying,  Soul,  take  thine 
ease,  eat  and  drink,  and  be  merry.  But  do,  my  friends,  hearken 
once  more,  for  God  does  not  wish  any  to  perish.  I  have  a  word 
from  God  unto  thee,  "  A  sword,  a  sword  is  sharpened  and  also  fur- 
bished ;  it  is  sharpened  to  make  a  sore  slaughter ;  it  is  furbished 
that  it  may  glitter  ;  should  we  then  make  mirth  ?" 

Doctrine. — It  is  very  unreasonable  in  unconverted  persons  to 
make  mirth. 

1.  It  is  unreasonable,  because  they  are  under  condemnation.— 
The  sword  is  sharpened  and  also  furbished.  It  is  sharpened  to 
make  a  sore  slaughter ;  it  is  furbished  that  it  may  glitter.  Should 
we  then  make  mirth  ?  There  is  a  common  idea  thai'  men  are 
under  probation,  as  Adam  was,  and  that  Christless  persons  will  not 
be  condemned  till  the  judgment ;  but  this  is  not  the  case.  The 
Bible  s:iys,  "  He  that  believeth  not  is  condemned  already."  "  He 
that  hath  not  the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him."  "  Cursed  is  every  one  (not  shall  be)  who  con- 
tinurth  not  in  all  things  written  in  the  book  of  the  law  to  do  them." 
Christless  souls  are  at  present  in  the  horrible  pit,  every  mouth  is 
stopped,  and  they  are  guilty  before  God.  They  are  in  prison, 
ready  to  be  brought  out  to  execution.  Therefore,  when  God 
Bends  us  to  preach  to  Christless  persons  he  calls  it  "  preaching  to 
the  spirits  in  prison,"*  that  is,  who  are  under  condemnation.  The 

•  I  believe  he  afterwards  understood  1  Peter  Hi.,  19,  to  mean  "  the  spirits  who 
are  now  in  prison  " 

28  SERMON    IV. 

sword  is  not  only  unsheathed,  it  is  sharpened  and  furbished.  It  is 
held  over  their  heads. 

Should  they  then  make  mirth  ?  It  is  unreasonable  in  a  con- 
demned malefactor  to  make  mirth.  Would  it  not  greatly  shock 
every  feeling  mind  to  see  a  company  of  men  condemned  to  die, 
meeting  and  making  merry,  talking  lightly  and  jestingly,  as  if  the 
sword  was  not  over  them  ?  Yet  this  is  the  case  of  those  of  you 
who  are  unconverted  and  yet  live  lives  of  mirth.  You  have  been 
tried  in  the  balance  arid  found  wanting.  You  have  been  con- 
demned by  the  righteous  judge.  Your  sentence  is  past.  You 
are  now  in  prison,  neither  can  you  break  out  of  this  prison  ;  the 
sword  is  whetted  and  drawn  over  you.  And  oh  !  is  it  not  most 
unreasonable  to  make  mirth  ?  Is  it  not  most  unreasonable  to 
be  happy  and  contented  with  yourself  and  merry  with  your  friends  ? 
Is  it  not  madness  to  sing  the  song  of  the  drunkard  ?  "  Eat,  drink, 
and  be  merry,  for  to-morrow  we  die." 

2.  Because  God's  instruments  of  destruction  are  all  ready. — 
Not  only  are  Christless  persons  condemned  already,  but  the  instru- 
ments of  their  destruction  are  prepared  and  quite  ready.  The 
sword  of  vengeance  is  sharpened  and  also  furbished.  When 
swords  are  kept  in  the  armory,  they  are  kept  blunt,  that  the  rust 
may  not  hurt  their  edge;  but  when  work  is  to  be  done,  and  they 
are  taken  out  for  the  slaughter,  then  they  are  furbished  and  sharp- 
ened— made  sharp  and  glittering.  So  it  is  with  the  sword  of  the 
executioner  ;  when  not  in  use,  it  is  kept  blunt ;  but  when  work  is 
to  be  done,  it  is  sharpened  and  made  ready.  It  is  sharpened  and 
furbished  just  before  the  blow  is  struck,  that  it  may  cut  clean.  So 
is  it  with  God's  sword  of  vengeance.  It  is  not  sheathed  and  blunt, 
it  is  sharpened  and  furbished,  it  is  quite  ready  to  do  its  work,  it  is 
quite  ready  for  a  sore  slaughter.  The  disease  by  which  every 
unconverted  man  is  to  die  is  quite  ready,  it  is  perhaps  in  his  veins 
at  this  very  moment.  The  accident  by  which  he  is  to  drop  into 
eternity  is  quite  ready,  all  the  parts  and  means  of  it  are  arranged. 
The  arrow  that  is  to  strike  him  is  on  the  string,  perhaps  it  has  left 
the  string,  and  is  even  now  flying  towards  him. 

The  place  in  hell  is  quite  ready  for  every  unconverted  soul. 
When  Judas  died,  the  Scriptures  say,  "  he  went  to  his  own 
place."  It  was  his  own  place  before  he  went  there,  being  quite 
prepared  and  ready  for  him.  As  when  a  man  retires  at  night  to 
his  sleeping  room,  it  is  said  he  is  gone  to  his  own  room,  so  a  place 
in  hell  is  quite  ready  for  every  Christless  person.  It  is  his  own 
place.  When  the  rich  man  died  and  was  buried,  he  was  imme- 
diately in  his  own  place.  He  found  everything  ready.  He  lifted 
up  his  eyes  in  hell,  being  in  torments.  So  hell  is  quite  ready  for 
every  Christless  person.  It  was  prepared,  long  ago.  for  the  devil 
and  his  angels.  The  fires  are  all  quite  ready,  and  fully  lighted 
and  burning. 

Ah  !  should  Christless  souls  then  make  mirth  ?     A  malefactor 

SERMON    IV.  29 

might,  perhaps,  say  that  he  would  be  merry  as  long  as  the  scaffold 
was  not  erected  on  which  he  was  to  die.  But  if  he  were  told  that 
the  scaffold  was  quite  ready,  that  the  sword  was  sharpened,  and 
the  executioner  standing  ready,  oh  !  would  it  not  be  madness  to 
make  mirth  ?  Alas  !  this  is  your  madness,  poor  Christless  soul. 
You  are  not  only  condemned,  but  the  sword  is  sharpened  and 
ready  that  is  to  smite  your  soul ;  and  yet  you  can  be  happy,  and 
dream  away  your  days  and  nights  in  pleasures  that  perish  in  the 
using.  The  disease  is  ready,  the  accident  is  ready,  the  arrow  is 
on  the  string,  the  gravels  ready,  yea,  hell  itself  is  ready,  your  own 
place  is  made  ready ;  and  yet  you  can  make  mirth !  You  can 
play  games  and  enjoy  company.  How  truly  is  your  laughter  like 
the  crackling  of  thorns  under  a  pot :  a  flashy  blaze,  and  then  the 
blackness  of  darkness  for  ever  ! 

3.  The  sword  may  come  down  at  any  one  moment. — Not  only 
are  Christless  persons  condemned  already,  and  not  only  is  the 
sword  of  vengeance  quite  ready,  but  the  sword  may  come  down 
at  any  one  moment.  It  is  not  so  with  malefactors  ;  their  day  is 
fixed  and  told  them,  so  that  they  can  count  their  time.  If  they 
have  many  days  they  make  merry  to-day  at  least,  and  begin  to 
be  serious  to-morrow.  But  not  so  Christless  persons  ;  their  day 
is  fixed,  but  it  is  not  told  them.  It  may  be  this  very  moment. 
Ah  !  should  they  then  make  mirth  ? 

Some  malefactors  have  been  found  very  stout-hearted  to  the 
very  last.  Many  have  received  their  sentence  quite  unmoved, 
and  with  a  determined  countenance.  Some  have  even  gone  to 
the  scaffold  quite  unmoved  ;  some  even  with  a  light,  careless 
spirit.  But  when  the  head  is  laid  down  upon  the  block,  when  the 
eyes  are  covered,  and  the  neck  laid  bare — when  the  glittering 
sword  is  lifted  high  in  the  air,  and  may  come  down  any  one 
moment — that  is  a  dreadful  time  of  suspense.  It  would  be  very 
horrible  to  see  a  man  in  a  light,  careless  spirit,  at  that  time.  Oh  ! 
it  would  be  madness  to  be  merry  then  ?  Alas  !  this  is  your  mad- 
ness, poor  Christless  soul.  You  are  not  only  condemned,  and  not 
only  is  the  sword  ready,  but  it  may  fall  on  you  at  any  one 
moment.  Your  head  is,  as  it  were,  on  the  block.  Your  neck  is 
bared  before  God,  and  the  whetted  sword  is  held  over  you ;  and 
yet  can  you  make  mirth  ?  Can  you  take  up  your  mind  with 
business  and  worldly  things,  and  getting  rich,  building  and  plant- 
ing, and  this  night  your  soul  may  be  required  of  you?  Can  you 
fill  up  your  time  with  games  and  amusements,  and  foolish  books 
and  entertaining  companions  ?  Can  you  fill  up  your  hours  after 
work  with  loose  talk  and  wanton  behavior,  adding  sin  to  sin, 
treasuring  up  wrath  against  the  day  of  wrath,  when  you  knew  not 
what  hour  the  wrath  of  God  may  come  upon  you  to  the  utter- 
most ?  Can  you  go  prayerless  to  your  bed  at  night,  your  mind 
filled  with  dark  and  horrid  imaginations  not  fit  to  be  named,  and 

30  SERMON    IV. 

yet  you  may  be  in  hell  before  the  morning  ?      A  sword,  a  sword 
it  is  furbished  ! 

4.  Because  God  has  made  no  promise  to  Christless  souls  to  stay 
Ids  hand  one   moment. — All  the  promises  of  God   are  yea  and 
amen  ;  that  is,  they  are  true.     He  always  fulfils  his  promises. 
But  the  same  Scripture  says  they  are  "  yea  and  amen  in  Christ 
Jesus"    All  God's  promises  are  made  to  Christ,  and  to  sinners  that 
cleave  to  Christ.     I  believo  that  it  is  impossible,  in  the  nature  of 
things,  that  God  would  make  a  promise  to  an  unconverted  man. 
Accordingly,  all  God's  promises  are  made  to  Christ,  and  to  every 
sinner  that  cleaves  on  to  Christ.    But  unconverted  persons  are  those 
who  have  never  come  to  Christ ;  therefore,  there  are  no  promises 
made  to  them.     God  nowhere  promises  to  make  them  anxious. 
He  nowhere  promises  to    bring  them   to  Christ.     He   nowhere 
promises  to  keep  them  one  moment  out  of  hell.     "  Should  they 
then  make  mirth  ?" 

Let  me  speak  to  Christless  persons  who  are  at  ease.  Many  of 
you  hearing  me  know  that  you  are  in  a  Christless  state  ;  and  yet 
you  know  that  you  are  at  ease  and  happy.  Why  is  this  ?  It  is 
because  you  hope  to  be  brought  to  Christ  before  you  die.  You 
say,  another  day  will  do  as  well,  and  I  will  hear  thee  again  of 
this  matter  :  and  therefore  you  take  your  ease  now.  But  this  is 
very  unreasonable.  It  is  not  worthy  of  a  rational  being  to  act  in 
this  way.  God  has  nowhere  promised  to  bring  you  to  Christ 
before  you  die.  God  has  laid  himself  under  no  manner  of  obliga- 
tion to  you.  He  has  nowhere  promised  tha)  you  shall  see  to-mor- 
row, or  that  you  shall  hear  another  sermon.  There  is  a  day  near 
at  hand  when  you  shall  not  see  a  to-morrow.  If  this  be  not  the 
last,  there  is  a  sermon  yet  to  be  preached  which  will  be  the  last 
you  will  ever  hear. 

Let  me  speak  to  Christless  persons  who  are  anxious  about  their 
souls.  Some  hearing  me  know  that  they  are  in  a  Christless  con- 
dition, and  this  made  them  anxious,  and  yet  it  is  to  be  feared  some 
are  losing  that  anxiety,  and  now  going  back  to  the  mirth  of 
the  world.  Why  is  this  ?  This  is  most  unreasonable.  If  you 
are  still  out  of  Christ,  however  anxious  you  have  been,  remember 
God  has  made  no  promises  to  save  you.  The  sword  is  still  over 
you,  furbished  and  sharpened.  Ah  !  do  not  then  make  mirth. 
Strive  to  enter  in  at  the  strait  gate.  Take  the  kingdom  of  heaven 
by  violence.  Press  into  it.  Never  rest  till  you  are  in  the  bonds 
of  the  covenant.  Then  be  as  happy  as  the  day  is  long. 

5.  It  is  a  sore  slaughter,  "  A  sword  !  a  sword  !" 

1st,  Sore,  because  it  will  be  on  all  who  are  Christless. — The 
dreadfulness  of  the  slaughter  in  Jerusalem  was  that  all  were 
slain,  both  old  and  young.  The  command  which  the  prophet 
heard  was  (ix.,  5),  "Go  ye  through  the  city  and  smite.  Let  not 
your  eye  spare,  neither  have  ye  pity.  Slay  utterly  old  and  young, 
both  maids  and  little  children,  and  women  ;  but  come  not  neat 

SERMON    IV.  31 

any  man  upon  whom  is  the  mark."  Such  is  the  sere  slaughtel 
waiting  on  unconverted  souls.  All  Christless  persons  will  perish, 
young  and  old.  God  will  not  spare,  neither  will  his  eye  pity. 
Think  of  this,  old  grey-headed  persons,  that  have  lived  in  sin,  and 
never  come  to  Christ ;  if  you  die  thus,  you  will  certainly  perish  in 
the  sore  slaughter.  Think  of  this,  middle-aged  persons,  hard- 
working merchants  and  laborers,  who  make  money,  but  do  not 
sell  all  for  the  pearl  of  price.  Think  of  this,  ye  Marthas,  who 
are  careful  and  troubled  about  many  things,  but  who  forget  the 
one  thing  that  is  needful,  you  also  will  full  in  the  sore  slaughter. 
Think  of  this,  young  persons,  who  live  without  prayer,  yet  in 
mirth  and  jollity  ;  you  that  meet  to  jest  and  be  happy  on  Sabbath 
evenings,  you  that  walk  in  the  sight  of  your  own  eyes,  you  too 
will  full  in  that  sore  slaughter.  Think  of  this,  little  children,  you 
that  are  the  pride  of  your  mother's  heart,  but  who  have  gone 
astray  from  ihe  womb,  speaking  lies.  Little  children,  who  are 
fond  of  your  plays,  but  are  not  fond  of  coming  to  Jesus  Christ, 
who  is  the  Saviour  of  little  children,  the  sword  will  come  on  you 
also.  Oh  !  it  is  a  sore  slaughter,  that  will  not  spare  the  young,  nor 
the  lovely,  nor  the  kind  ;  the  gentle  mother,  and  affectionate 
child  ;  the  widow  and  her  only  son.  Should  you  then  make 
mirth  ?  Unconverted  families,  when  you  meet  in  the  evening  to 
jest  and  sport  with  one  another,  ask  this  one  question,  should  we 
make  mirth  ?  Is  your  mirth  reasonable  ?  Is  it  worthy  of  rational 
beings?  Unconverted  companions,  who  meet  so  often  for  mirth 
and  amusement,  should  you  make  mirth  together  when  you  are  in 
such  a  case  ?  Ah  !  how  dismal  will  the  contrast  be  when  God 
says,  *'  Bind  them  in  bundles  to  burn  them  !" 

"2d.  Sore  slaughter,  because  the  sword  is  the  sword  of  God. — If 
it  were  only  the  sword  of  man  that  is  furbished  and  sharpened  for 
the  slaughter,  it  would  not  be  very  terrible.  But  it  is  the  sword 
of  Almighty  God,  and  therefore  it  is  very  terrible.  "  Fear  not  them 
that  kill  the  body,  but  after  that  have  no  more  that  they  can  do  ; 
but  I  will  forewarn  you  whom  ye  shall  fear.  Fear  him  who,  after 
he  hath  killed  the  body,  is  able  to  cast  body  and  soul  into  hell. 
Yea,  I  say  unto  you,  fear  him."  If  it  were  the  sword  of  man,  it 
could  reach  only  to  the  body  ;  but,  ah  !  it  is  the  sword  of  God, 
and  the  iron  will  enter  into  the  soul.  It  is  the  same  sword  that 
appeared  in  the  garden  of  Eden.  "  A  flaming  sword,  that  turned 
every  way  to  keep  the  way  of  the  tree  of  life."  It  is  the  same 
sword  which  pierced  the  side  of  Jesus  Christ  in  his  agony. 
"  Awake,  O  sword  !  against  my  shepherd,  and  against  the  man 
that  is  my  fellow,  saith  the  Lord  of  Hosts.  I  will  smite  the  shep- 
herd, and  the  sheep  shall  be  scattered.''  It  is  that  sword  of  which 
Christ  speaks  when  he  says,  "  It  shall  cut  him  asunder  and  ap- 
point him  his  portion  with  hypocrites  ;  there  shall  be  wailing  and 
gnashing  of  teeth." 

Dear  brethren,  it  is  not  a  few  flesh  wounds  that  that  sword 

32  SERMON    IT. 

will  make.  It  will  cut  asunder,  it  will  be  a  death-blow  ;  eternal 
death.  It  is  a  death  which  body  and  soul  will  be  always  dying, 
yet  never  dead. 

1 .  Let  me  speak  to  the  Old. — There  may  be  some  hearing  me  in 
whom   these  three   things  meet,  namely,  that  they  are  old,  and 
Christless,  and  full  of  mirth.     Oh  !  if  there  be  such  hearing  me, 
consider  your  ways — consider  if  your  mirth  be  worthy  of  a  ra- 
tional being.     I  have  shown  you  plainly  out  of  the  Scriptures 
what  your  case  is  :  (1.)  That  you  are  condemned  already.     (2.) 
That  God's  sword  is  ready.     (3.)  That  it  may  come  down  any 
moment.     (4.)  That  God  has  made  you  no  promise  to  stay  his 
hand.     And  (5.)  That  it  will  be  a  sore  slaughter.     Consider,  then, 
if  it  be  reasonable  to  believe  a  lie,  to  deceive  your  own  soul,  and 
say,  Peace,  peace,  when  there  is  no  peace.  In  the  ordinary  course 
of  things,  you  must  soon  go  the  way  of  all  living — you  must  be 
gathered  to  your  fathers ;  and  then  all  that  I  have  said  will  be 
fulfilled.     Should  you  then  make  mirth  ?     Are  you  tottering  on 
the  brink  of  hell,  and  yet  living  prayerless  and  Christless,  and  play- 
ing yourself  with  straws,  telling  over  the  oft-repeated  tale  of  youth, 
and  laughing  over  the  oft-repeated  jest?     Alas  !  what  a  depth  of 
meaning  was  there  in  the  word  of  feolomon  !     "  I  said  of  laughter, 
it  is  mad,  and   of  mirth,  what  doth  it  ?     Even  in  laughter  the 
heart  is  sorrowful,  and  the  end  of  that  mirth  is  heaviness." 

2.  Let  me  speak  to  the  Young. — There  may  be  many  hearing  me 
in  whom  these  three  things  meet ;  They  are  young  in  years,  far 
from  Christ,  and  yet  full  of  mirth.     Now,  my  dear  friends,  I  entreat 
you  consider  whether  your  mirth  is  reasonable.     The  sword  is 
sharpened  for  a  sore  slaughter.     Should  you  then  make  mirth  ? 

Obj.  1.  Youth  is  the  time  for  mirth.  Ans.  I  know  well  youth 
is  the  time  for  mirth.  The  young  lamb  is  a  happy  creature  as  it 
springs  about  on  the  green  pasture.  The  young  kid  leaps  from 
rock  to  rock  with  liveliest  glee.  Tne  young  horse  casts  its  heels 
high  in  the  air,  full  of  life  and  p.f  flvity.  But  then  they  have  no 
sin,  and  you  have  ;  they  have  *,o  hell,  and  you  have.  If  you  will 
come  to  Jesus  Christ  now,  a:  d  be  freed  from  wrath,  ah  !  then  you 
will  find  that  youth  is  the  time  for  mirth  ;  youth  is  the  time  for 
enjoying  sweet  peace  in  the  bosom,  and  liveliest  intercourse  with 
God,  and  brightest  hopes  of  glory. 

Obj.  2.  You  would  have  us  be  gloomy  and  sad.  Ans.  God 
forbid.  All  that  I  maintain  is,  that  until  you  are  come  to  Christ, 
your  mirth  is  mad  and  unreasonable.  If  you  will  come  to  Christ, 
then,  be  as  happy  as  you  will ;  there  are  no  bounds  to  your  joy 
there,  for  you  will  joy  in  God.  And  when  you  die,  you  will  come 
to  fulness  of  joy  in  his  presence,  and  pleasures  at  his  right  hand 
for  evermore. 

Obj.  3.  If  I  be  Christless,  it  will  not  bring  me  into  Christ  to  be 
i*ad,  and,  therefore,  I  may  as  well  be  merry.  Ans.  True,  to  be 
sad  will  not  bring  you  into  Christ ;  and  yet,  if  you  were  really 

SERMON    V.  33 

awakened  to  cry  to  God,  peradventure,  ne  would  hear  your  cry. 
If  you  were  striving  to  enter  in,  you  might  find  entrance.  If  you 
were  pressing  into  the  kingdom,  you  might  take  it  by  violence. 
Seek  meekness,  seek  righteousness.  It  may  be  ye  shall  be  hid  in 
the  day  of  the  Lord's  anger.  If  you  stay  where  you  are,  you  are 
sure  to  be  lost.  If  you  live  on  in  carnal  security,  in  mirth  and 
jollity,  while  you  are  out  of  Christ,  you  are  sure  to  perish. 

"  Rejoice,  O  young  man,  in  thy  youth,  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in  the  ways  of  thine 
heart  and  in  the  sight  of  thine  eyes ;  but  know  thou  that  for  all 
these  things  God  will  bring  thee  into  judgment." 

Dundee,  1837 


••  Unto  you,  0  men,  I  call ,  and  my  voice  is  to  the  sons  of  man." — PHOV   viii.,  4 

1.  These  are  the  words  of  wisdom;  and  wisdom  in  the  book  of 
Proverbs  is  no  other  than  our   Lord   and  Saviour  Jesus  Christ. 
This  is  evident  from  chap,  i.,  23,  where  he  says,  •'  Behold,  I  will 
pour  out  my  spirit  unto  you ;"   but  it  is  Christ  alone  who  has  the 
gift  of  the  Holy  Spirit.     And  again,  from  viii.,  22,  where  he  says, 
"  The  Lord  possessed  me  in  the  beginning  of  his  way  ;"  and  verse 
30,  "  Then  I  was  by  him  as  one  brought  up  with  him  ;  and  I  was 
daily  h:s  delight,  rejoicing  always  before  him."     These  words  are 
true  of  none   but  of  Jesus  Christ,  the  Word  that  was  with  God, 
and  was  God,  by  whom  all  things  were  made. 

2.  The  places  he  goes  to  with  the  invitation. — 1.  He  goes  to  the 
country .     He  climbs  every  eminence,  and  cries  there  ;   then  he 
descends  to  the  highway  where  many  roads  meet.     2.  He  goes 
to  the  city.     He  begins  at  the  gates  where  the  people  are  assem- 
bled to  make  bargains  and  hear  causes ;   then  he  proceeds  along 
the  principal  avenue  into  the  city,  and  cries  in  at  every  door  as  he 
passes.     He  first  goes  out  into  the  highways  and  hedges,  then 
goes  into  the  streets  and  lanes  of  the  city,  carrying  the   blessed 

3.  Observe  the  manner  in  which  he  invites. — He  cries  aloud  , 
he  puts  forth  the  voice  ;  he  stands  and  cries  ;  he  calls  and  lifts  up 
his  voice ;  he  seems  like  some  merchant  offering  his  wares,  first 
in  the  market  and  then  from  door  to  door.     Never  did  busy  crier 
offer  to  sell  his  goods  with  such  anxiety  as  Jesus  offers  his  salva- 
tion:   verse  10,  "Receive  my  instruction,  and  not  silver;  and 
knowiedge  rather  than  choice  gold." 

4.  Observe  to  whom  the  invitation  is  addressed. — Verse  4.   "  Un- 
to you,  O  men,  I  call ;  and  my  voice  is  to  the  sons  of  man."    Mer- 

34  SERMON    V. 

chants  only  offer  their  goods  to  certain  classes  of  the  people  tha 
will  buy  ;  'but  Jesus  offers  his  to  all  men.  Wherever  there  is  a 
son  of  Adam,  wherever  there  is  one  born  of  woman,  the  word  is 
addressed  to  him ;  he  that  hath  ears  to  hear  let  him  hear. 

Doctrine. — Christ  offers  himself  as  a  Saviour  to  all  of  the 
human  race. 

I.  The  most  awakening  truth  in  all  the  Bible. — It  is  commonly 
thought  that  preaching  the  holy  law  is  the  most  awakening  -truth 
in  the  Bible;  that  by  it  the  mouth  is  stopped,  and  all  the  world 
becomes  guilty  before  God  ;  and,  indeed,  I  believe  this  is  the  mcst 
ordinary  mean  which  God  makes  use  of.  And  yet  to  me  there  is 
something  far  more  awakening  in  the  sight  of  a  Divine  Saviour 
freely  offering  himself  to  every  one  of  the  human  race.  There  is 
something  that  might  pierce  the  heart  that  is  like  a  stone  in  that 
cry,  "  Unto  you,  O  men,  I  call,  and  my  voice  is  to  the  sons  of  man." 

1.  Had  you  lived  in  the  days  when  Noah  built  the  Ark,  had 
you  seen  that  mighty  vessel  standing  open  and  ready,  inviting  all 
the  world  to  come  into  its  roomy  cavities,  would  it  not  have  been 
the  most  awakening  of  all  sights  ?     Could  you  have  looked  upon 
it  without  thinking  of  the  coming  flood,  that  was  to  sweep  the 
ungodly  world  away  ? 

2.  Had  you   lived  in  the  times  when  Jesus  was  on  the  earth, 
had  you  seen  him   riding  down  the  Mount  Olivet,  and  stopping 
when  he  came  in  sight  of  Jerusalem,  lying  peaceful  and  slumber- 
ing at  his  feet,  had  you  seen  the  son  of  God  weep  over  the  city, 
and  say,  "  If  thou  hadst  known,  even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  to  thy  peace  !  but  now  they  are  hid  from 
thine  eyes,"  would  you  not  have  felt  that  some  awful  destruction 
was  awaiting  the  slumbering  city  ?     Would  he  shed  these  tears 
for  nothing?     Surely  he  sees  some  day  of  woe  coming  which 
none  knows  but  himself. 

3.  Just  so,  dear  friends,  when  you  see  Jesus  here  running  from 
place  to  place ;  from  the  high  places  to  the  highways,  from  the 
highways  to  the  city  gates,  from  the  gates  to  the  doors  ;  when 
you  hear  his  anxious  cry,  "  Unto  you,  O  men,  I  call,"  does  it  not 
show  that  all  men  are  lost,  that  a  dreadful  hell  is  before  them  ? 
Would  the  Saviour  call  so  loud  and  so  long  if  there  was  no  hell  ? 

Apply  this  to  slumbering  souls. 

1st,  Mark  who  it  is  that  calls  you ;  it  is  Wisdom  !  Jesus  Christ, 
in  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge. 
"  Unto  you,  O  men,  I  call."  Often,  when  ministers  prick  youi 
hearts  in  their  sermons,  you  go  home  and  say,  "  Oh  !  it  was  only 
the  word  of  a  minister;  shall  I  tremble  at  the  words  of  a  man?" 
But  here  is  the  word  of  no  minister,  but  of  Christ.  Here  is  the 
word  of  one  who  knows  your  true  condition,  who  knows  your 
heart  and  your  history  ;  who  knows  your  sins  done  in  the  light, 
and  done  in  the  dark,  and  done  in  the  recesses  of  your  heart ; 

SERMON    V.  35 

who  knows  the  wrath  that  is  over  you,  and  the  hell  that  is  before 
yon.  "  Unto  you,  O  men,  I  call." 

2rf,  Mark  in  how  many  places  he  calls  you. — In  the  high  places 
and  the  highways,  in  the  gates,  in  the  entries,  at  the  coming  in  of 
the  doors.  Has  it  not  been  so  with  you  ?  Have  you  not  been 
called  in  the  Bible,  in  the  family,  in  the  house  of  prayer  ?  You 
have  gone  from  place  to  place,  but  the  Saviour  has  gone  after  you. 
You  have  gone  to  places  of  diversion,  you  have  gone  to  places  of 
sin,  but  Christ  has  followed  you.  You  have  lain  down  on  a  bed 
of  sickness,  and  Christ  has  followed  you.  Must  not  the  sheep  be 
in  great  danger,  when  the  shepherd  follows  so  far  in  search  of  it? 

3d,  How  loud  he  cries. — He  calls  and  lifts  up  the  voice.  Has 
it  not  been  so  with  you  ?  Has  he  not  knocked  loudly  at  your 
door,  in  warnings,  in  providences,  in  deaths  ?  Has  he  not  cried 
loudly  in  the  preached  word  ?  Sometimes  when  reading  the  Bible 
alone,  has  not  the  voice  of  Christ  been  louder  than  thunder? 

4th,  He  cries  to  all. — Had  he  cried  to  the  old,  then  the  young 
would  have  said,  "  We  are  safe  ;  we  do  not  need  a  Saviour." 
Had  he  cried  to  the  young,  the  old  men  among  you  would  have 
said,  "  He  is  not  for  us."  Had  he  called  to  the  good  or  to  the  bad, 
still  some  would  have  felt  themselves  excused.  But  he  cries  to 
you  all.  There  is  not  one  person  hearing  but  Jesus  cries  to  you. 
Then  all  are  lost— old  and  young,  rich  and  poor.  Whatever  you 
think  of  yourselves,  Jesus  knows  you  to  be  in  a  lost  condition ; 
therefore  this  piercing  cry,  "  Unto  you,  O  men,  I  call." 

II  The  most  comforting  truth  in  the  Bible. — When  awakened 
persons  are  first  told  of  Jesus  Christ,  it  generally  adds  to  their 
grief.  They  see  plainly  that  he  is  a  very  great  and  glorious  Sa- 
viour; but  then  they  feel  that  they  have  rejected  him,  and  they 
fear  that  he  never  can  become  their  Saviour.  Very  often  awak- 
ened persons  sit  and  listen  to  a  lively  description  of  Christ,  of 
his  work  of  substitution  in  the  stead  of  sinners  ;  but  their  ques- 
tion still  is,  "  Is  Christ  a  Saviour  to  me  ?''  Now,  to  this  question 
I  answer,  Christ  is  freely  offered  to  all  the  human  race.  "  Unto 
you,  O  men,  I  call."  If  there  were  no  other  text  in  the  whole 
Bible  to  encourage  sinners  to  come  freely  to  Christ,  this  one  alone 
might  persuade  them.  There  is  no  subject  more  misunderstood 
by  unconverted  souls  than  the  unconditional  freeness  of  Christ. 
So  little  idea  have  we  naturally  of  free  grace,  that  we  cannot  be- 
lieve tha*  God  can  offer  a  Saviour  to  us,  while  we  are  in  a  wicked 
hell-deserving  condition.  O  it  is  sad  to  think  how  men  argue  against 
their  own  happiness,  and  will  not  believe  the  very  Word  of  God ! 

All  the  types  showed  the  Saviour  to  be  free  to  all. 

(1.)  The  brazen  serpent  was  lifted  up  in  sight  of  all  Israel,  that 
any  one  might  look  and  be  healed  ;  and  Christ  himself  explains 
this.  "  So  must  the  Son  of  Man  be  lifted  up,  that  whosoever  be- 
lieveth  on  him  should  not  perish,  but  have  everlasting  life." 

36  SERMON    V. 

(2.)  The  Refuge  City  set  on  a  hill,  with  its  gates  open  night 
and  day,  showed  this.  Whosoever  will  m.'iy  flee  for  refuge  to  the 
hope  set  before  us. 

(3.)  The  angels  over  Bethlehem  repeated  the  same  thing  ?  "  Be- 
hold I  bring  you  glad  tidings  of  great  joy,  which  shall  be  to  all 
people."  And  the  last  invitation  of  the  Bible  is  the  freest  of  all : 
"Whosoever  will,  let  him  take  the  water  of  life  freely."  Mark, 
also,  in  the  text  before  us,  "  Unto  you,  O  men,  I  call."  This  shows 
that  he  is  not  free  to  devils ;  but  to  all  men,  to  every  one  that  has 
human  form  and  human  name,  the  Saviour  is  now  free.  It  is  not 
for  any  goodness  in  men,  not  for  any  change  in  them  that  Christ 
offers  himself;  but  just  in  their  lost  condition  as  men.  He  freely 
puts  himself  within  their  reach.  There  are  many  stratagems  by 
which  the  devil  contrives  to  keep  men  away  from  Christ. 

1.  Some  say  there  is  no  hope  for  me.     "There  is  no  hope, 
no ;  for  I  have  loved  strangers,  and  after  them  I  will  go.     I  have 
committed  such  great  sins,  I  have  sunk  so  deep  in  the  mire  of  sin, 
I  have  served  my  lusts  so  long,  that  there  is  no  use  of  me  thinking 
of  turning.     There  is  no  hope,  no."     To  you  I  answer,  there  is 
hope ;  your  sins  may  be  forgiven  for  Christ's  sake ;  there  is  for- 
giveness with  God.      Ah!    why  should  Satan  so    beguile  you? 
True,  you  have  waded  deep  into  the  mire  of  sin ;  you  have  destroyed 
yourself,  and  yet  in  Christ  there  is  help.     He  came  for  such  as  you. 
Christ  speaks  in  these  words  to  you — you  are  of  the  human  race, 
and  Christ  speaks  to  all  of  the  human  race — "  Unto  you,  O  men, 
I  call." 

2.  "  I  have  not  the  least  care  about  my  soul.     Up  to  this  mo- 
ment I  never  listened  to  a  sermon,  nor  attended  to  a  word  in  the 
Bible.     I  have  no  wish  to  hear  of  Christ,  or  God,  or  eternal  things." 
To  you  I  answer:  Still  Christ  is  quite  free  to  you.     Though  you 
have  no  care  for  your  soul,  yet  Christ  has,  and  wishes  to  save  it. 
Though  you  do  not  care  for  Christ,  yet  he  cares   for  you,  and 
stretches  out  his  hands  to  you.     Christ  did  not  come  to  the  earth 
because  people  were  caring  about  their  souls,  but  because  we 
were  lost.     You  are  only  the  more  lost.     Christ  is  all  the  more 
seeking  you.     This  day  you  may  find  a  Saviour.     "  Unto  you,  O 
Men,  I  call." 

3.  "  If  I  knew  I  were  one  of  the  elect  I  would  come,  but  I  fear 
I  am  not,"      To  you  I  answer :  Nobody  ever  came  to  L  irist  be- 
cause they  knew  themselves  to  be  of  the  elect.      It   is  quite  true 
that  God  has  of  his  mere  good  pleasure  elected  some  to  everlast- 
ing Lfe,  but  they  never  knew  it  till  they  came  to  Christ.     Christ 
nowhere  invites  the  elect  to  come  to  him.     The  question  for  you 
is  not,  Am  I  one  of  the  elect  ?  but,  Am  I  of  the  human  race  ? 

4.  Some  of  you  may  be  saying,  "  If  I  could  see  my  name  in  the 
Bible  then  I   would  believe  that  Christ  wants  me  to  be  saved 
When  Christ  called  Zaccheus,  he  said,  '  Zaccheus,  come  down.' 
He  called  him  by  ijame,  and  he  came  down  immediately.     Now 

SEIIMON    V.  37 

if  Christ  would  call  me  by  name,  I  would  run  to  him  immedi- 
ately." Now,  to  you  I  say,  Christ  does  call  you  by  your  name, 
for  he  says,  "  To  you,  O  men,  I  call."  Suppose  that  Christ  had 
written  down  the  names  of  all  the  men  and  women  in  the  world, 
your  name  would  have  been  there.  Now,  instead  of  writing 
down  every  name,  he  puts  them  all  together  in  one  word,  which 
includes  every  man,  and  woman,  and  child — "  Unto  you,  O  men,  I 
call ;  and  my  words  are  to  the  sons  of  man  /"  So  your  name  is 
in  the  Bible.  "  Go  and  preach  the  Gospel  to  every  creature." 

4.  "  If  I  could  repent  and  believe,  then  Christ  would  be  free  to 
me,  but  I  cannot  repent  and  believe."  To  you  I  say,  are  you 
not  a  man  before  you  repent  and  believe  ?  then  Christ  is  offered 
to  you  before  you  repent.  And,  believer,  Christ  is  not  offered  to 
you  because  you  repent,  but  because  you  are  a  vile,  lost  sinner. 
"  Unto  you,  O  men,  I  call." 

6.  "  I  fear  the  market  is  over.  Had  I  come  in  the  morning  of 
life,  I  believe  Christ  was  offered  me  then — in  youth,  at  my  first 
sacrament ;  but  now,  I  fear,  the  market-day  is  done."  Are  you 
not  still  a  man,  one  of  the  human  race  ?  True,  you  have  refused 
the  Saviour  for  years,  yet  still  he  offers  himself  to  you.  It  was 
not  for  any  goodness  that  he  offered  himself  to  you  at  first,  but 
because  you  were  vile  and  lost.  You  are  vile  and  lost  yet,  so  he 
offers  himself  to  you  still.  "  Unto  you.  O  men,  I  call." 

I  would  here  then  take  occasion  to  make  offer  of  Christ  with 
all  his  benefits  to  every  soul  in  this  assembly.  To  every  man, 
and  woman,  and  child,  I  do  now,  in  the  name  of  my  Master,  make 
fuL,  free  offer  of  a  crucified  Saviour  to  be  your  surety  and  right- 
eousness, your  refuge  and  strength.  I  would  let  down  the  Gospel 
cord  so  low,  that  sinners,  who  are  low  of  stature  like  Zaccheus, 
may  lay  hold  of  it.  Oh  !  is  there  none  will  lay  hold  on  Christ,  the 
only  Saviour  ? 

III.  The  most  condemning  truth  in  the  Bibit 

If  Christ  be  freely  offered  to  all  men,  then  it  is  plain  that  all 
who  live  and  die  without  accepting  Christ  shall  meet  with  the 
doom  of  those  who  refuse  the  Son  of  God.  "  He  that  sinneth 
against  me  wrongeth  his  own  soul ;  all  they  that  hate  me  love 
death."  Ah  !  it  is  a  sad  thing  that  the  very  truth,  which  is  life  to 
every  believing  soul,  is  death  to  all  others.  "  This  is  the  con- 
demnation." We  are  a  sweet  savor  of  Christ  unto  God.  When 
the  ignorant  heathens  stand  at  the  bar  of  God — Hindoos,  and 
Africans,  and  Chinese — who  have  never  had  the  offer  of  Christ 
made  to  them,  they  will  not  be  condemned  as  those  will  that  have 
lived  and  died  unsaved  under  a  preached  Gospel.  Tyre  and 
Sidon  will  not  meet  the  same  doom  as  Chorazin  and  Bethsaida, 
%nd  unbelieving  Capernaum. 

Oh  !  brethren,  you  are  without  excuse  in  the  sight  of  G«<«  tf 
you  go  home  unsaved  this  day.  The  Gospel  cord  has  beep  '*•» 

38  SERMON    VI. 

down  as  low  as  to  every  one  of  you  this  day.  If  you  go  away 
without  laying  hold,  your  condemnation  will  be  heavier  at  the  last 
day.  If  Christ  had  not  come  to  you,  you  had  not  had  sin,  but 
now  you  have  no  cloak  for  your  sin. 

Obj.  But  my  heart  is  so  hard  that  I  cannot  believe,  my  heart  is 
so  set  upon  worldly  things  that  I  cannot  turn  to  Christ.  I  was 
born  this  way.  Ans.  This  does  but  aggravate  your  guilt.  It  is 
true  you  were  born  thus,  and  that  your  heart  is  like  the  nether 
millstone.  But  that  is  the  very  reason  God  will  most  justly  con- 
demn you  ;  because  from  your  infancy  you  have  been  hard- 
hearted and  unbelieving.  If  a  thief,  when  tried  before  the  judge 
on  earth,  were  to  plead  guilty,  but  to  say  that  he  had  always  been 
a  thief,  that  even  in  infancy  his  heart  loved  stealing,  would  not 
this  just  aggravate  his  guilt,  that  he  was  by  habit  and  repute  a 
thief?  So  you. 

O  brethren,  if  you  could  die  and  say  that  Christ  had  never  been 
offered  to  you,  you  would  have  an  easier  hell  than  you  are  like  to 
have.  You  must  go  away  either  rejoicing  in  or  rejecting  Christ 
this  day  ;  either  won,  or  more  lost  than  ever.  There  is  not  one  of 
you  but  will  yet  feel  the  guilt  of  this  Sabbath-day.  This  sermon 
will  meet  you  yet.  See  that  ye  refuse  not  him  that  speaketh, 
"  How  shall  we  escape  if  we  neglect  so  gieat  salvation  ?" 

St.  Peter's,  1838 


That  which  was  from  the  beginning,  which  we  have  heard,  which  we  have  seen 
with  our  eyes,  which  we  have  looked  upon,  and  our  hands  have  handled,  of  the 
Word  of  life  (for  the  life  was  manifested,  and  we  have  seen  it,  and  bear  witness, 
and  show  unto  you  that  eternal  life  which  was  with  the  Father,  and  was  mani- 
fested unto  us) ;  that  which  we  have  seen  and  heard  declare  we  unto  you,  that 
ye  also  may  have  fellowship  with  us ;  and  truly  our  fellowship  is  with  the  Father, 
and  with  his  Son  Jesus  Christ.  And  these  things  write  we  unto  you  that  your 
joy  may  be  full."— 1  John  i.,  1-4. 

I.   The  subject  of  John's  preaching. 

It  was  Jesus  Christ,  and  him  crucified.  "  That  which  we  have 
seen  and  heard,  declare  we  unto  you."  This  was  the  preaching 
of  John  the  Baptist — "  Behold  the  Lamb  of  God,  which  takcth 
away  the  sins  of  the  world."  He  pointed  to  Jesus.  This  was  the 
preaching  of  Philip.  Acts  viii.,  5,  "  Philip  went  down  to  Samaria, 
and  preached  Christ  unto  them."  And  when  he  came  to  the 
Ethiopian  Eunuch,  "  he  preached  unto  him  Jesus."  This  was  the 
preaching  of  Paul.  "  I  determined  to  know  nothing  among  you, 
but  Jesus  Christ  and  him  crucified."  This  was  the  beginning,  and 
middie,  and  end  of  the  preaching  of  Paul.  This  was  the  preach- 
ing of  John.  To  declare  all  that  he  had  seen  with  his  eyes,  heard 



with  his  ears,  handled  with  his  hands,  of  Immanuel  ;  this  was  th* 
object  of  his  life,  this  was  the  Alpha  and  Omega  of  his  preaching. 
He  knew  that  Jesus  was  like  the  alabaster  box,  full  of  spikenard, 
very  costly  ;  and  his  whole  labor  was  to  break  the  box,  and  pour 
forth  the  good  ointment  before  the  eyes  of  fainting  sinners,  that 
they  might  be  attracted  by  the  sweet  savor.  He  knew  that 
Jesus  was  a  bundle  of  myrrh,  and  his  whole  life  was  spent  in 
opening  it  out  to  sinners,  that  they  might  be  overcome  by  the  re- 
freshing odors.  He  carried  about  the  savor  of  Christ  with  him 
wherever  he  went.  He  knew  that  Jesus  was  the  Balm  of  Gilead, 
and  his  labor  was  to  open  out  this  bruised  balm  before  the  eyes  of 
sick  souls,  that  they  might  be  healed. 

1.  His  Eternity. — "  That   which    was    from   the    beginning." 
John  had  often  heard  Jesus  speak  of  his  eternity.     "  In  the  be- 
ginning was  the  Word."     "  Before  Abraham  was  I  am."     He 
remembered  how  Jesus  said  in  prayer  in  the  garden,  "  Glorify  me 
with  the  glory  which  I  had  with  thee  before  the  world  was." 
"  Thou  lovedst  me  before  the  ibundation  of  the  world."     John 
thus  knew  that  he  was  the  Eternal  One — that  he  was  before  all 
visible  things,  for  he  made  them  all.     By  him  God  made  the  world. 
Even  at  the  time  John  was  leaning  on  his  bosom,  he  felt  that  it 
was  the  bosom  of  the  Uncreated  One.     John  always  declared 
this  ;  he  loved  to  make  him  known.     O  beloved,  if  you  have  come 
to  lean  on  the  bosom  of  Jesus,  you  have  conae  to  the  Uncreated 
One — the  Eternal  One. 

2.  Was  with  the  Father. — John  knew,  from  Pro>v.  viii.,  30,  that 
Jesus  had  been  with  the   Father — "  Then  I  was  by  him,  a»one 
brought  up  with  him,  and  I  was  daily  his  delight,  rejoicing  always 
before  him."     He  had  heard  Jesus  tell  many  of  the  secrets  of  his 
Father's  bosom,  from  which  he  knew  that  he  had  been  with  the 
Father.     "  All  things  that  I  have  heard  of  my   Father,  I  have 
made  known  unto  you."    He  had  heard  Jesus  plainly  say,  "  I  came 
forth  from  the  Father,  and  am  come  into  the  world."     "  A.gain  I 
leave  the  world  and  go  to  the  Father."     John  felt  even  when  Jesus 
was  washing  his  feet  that  this  was  the  man  that  was  God's  fellow. 
Even  when  he  saw  Jesus  on  the  Cross,  with  his  pale  lips  and 
bleeding  hands  and  feet,  like  a  tortured  worm,  and  "  no  man," 
he  knew  that  this  was  the  man  that  was  God's  fellow.     He  lived 
to  declare  this.     Do  you  thus  look  to  Jesus  ?     Have  you  beheld 
the  glory,  as  of  the  only  begotten  of  the  Father,  full  of  grace  and 
truth  ?     O  tempest-tossed  soul,  this  is  he  that  comes  to  save  thee. 

3.  Eternal  Life. — John  knew  that  Jesus  was  the  author  of  aW 
natural  life  ;  that  not  a  man  breathes,  no  beast  of  the  forest  roars, 
no  bird  stoops  on  the  wing,  but  they  all  receive  the  stream  ol  life 
from  the  hand  of  Immanuel.     He  had  seen  Jesus  raise  the  Ruler's 
daughter  from  the  dead,  and  call  Lazarus  from  the  tomb.     He 
knew  that  Jesus  was  the  author  of  all  life  in  the  soul.     He  hau 
heard  Jesus  say — "  As  the  father  raiaeth  up  the  deao\  and  qillckeD 

40  SERMON    VI. 

etli  whom  he  will,  even  so  the  Son  quickeneth  whom  he  wi.l.'' 
"  My  sheep  know  my  voice,  and  I  give  unto  them  eternal  life." 
He  had  heard  him  say,  "  I  am  the  way,  the  truth,  and  the  life." 
Above  all,  he  had  felt  in  his  own  soul  that  Christ  was  the  Eterna! 
Life.  In  that  morning,  when  he  sat  with  his  father,  Zebedee,  in 
the  boat,  mending  their  nets,  Jesus  said,  "  Follow  me  !"  and  the 
life  entered  into  his  soul,  and  he  found  it  a  never  failing  spring  of 
life.  Christ  was  his  life  ;  therefore  did  he  make  him  known  as 
the  eternal  life.  Even  when  he  saw  him  give  up  the  ghost,  when 
he  saw  his  pale,  lifeless  body,  the  stiff  hands  and  feet,  the  glazed 
eye,  the  body  cold  as  the  rocky  tomb  where  they  laid  him,  still 
he  felt  that  this  was  the  Eternal  Life.  O  beloved,  do  you  believe 
that  he  is  the  life  of  the  world  ?  Some  of  you  feel  your  souls  to 
be  dead,  lifeless  in  prayer,  lifeless  in  praise.  Oh  !  look  on  him 
whom  John  declares  to  you.  All  is  death  without  him.  Bring 
your  dead  soul  into  union  with  him,  and  he  will  give  you  eternal 

4.  Manifested. — O  beloved,  if  Jesus  had  not  been  manifested, 
you  had  never  been  saved.  It  would  have  been  quite  righteous 
in  God  to  have  kept  his  Son  in  his  own  bosom — to  have  kept  that 
jewel  in  his  own  place  upon  the  throne  of  heaven.  God  would 
have  been  the  same  lovely  God  ;  but  we  would  have  lain  down 
in  burning  hell.  If  that  Eternal  Life  which  was  with  the  Father 
— if  he  had  remained  in  his  glory  as  the  living  one — then  you 
and  I  would  have  borne  our  own  curse.  But  he  was  manifested 
— "  God  was  manifest  in  the  flesh — justified  in  the  spirit — seen 
of  angels — believed  on  in  the  world — received  up  into  glory." 
J-^hn  saw  him — he  saw  his  lovely  countenance — he  beheld  his 
giory,  as  the  glory  of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth.  He  saw  that  better  Sun  veiled  with  flesh  that 
could  not  keep  the  beams  of  his  Godhead  from  shining  through. 
He  saw  him  on  the  Mount,  when  his  face  shone  like  the  sun.  He 
saw  in  the  Garden,  where  he  lay  upon  the  ground.  He  saw  him 
on  the  Cross,  when  he  hung  between  earth  and  heaven.  He 
looked  upon  him — many  a  time  he  looked  up  on  his  heavenly  coun- 
tenance— his  eye  met  his  eye.  He  heard  him — heard  the  voice 
that  said, "  Let  there  be  light !"  He  heard  the  voice  like  the  sound 
of  many  waters.  He  heard  all  his  gracious  words — his  words 
concerning  God  and  the  way  of  peace.  He  heard  him  say  to  a 
sinner,  "  Be  of  good  cheer,  thy  sins  are  forgiven  thee."  He 
handled  him — he  put  his  hands  in  his  hands,  his  arms  around  his 
arms,  and  his  head  upon  his  b6som.  Perhaps  he  handled  his  body 
when  it  was  taken  from  the  cross — touched  the  cold  clay  of 
Immanuel.  O  beloved,  it  is  a  manifested  Christ  we  declare  unto 
you.  It  is  not  the  Son  in  the  bosom  of  the  Father — that  would 
never  have  saved  you.  It  is  Jesus  manifested  in  flesh.  The  Son 
of  God  living  and  dying  as  man  instead  of  sinners  ;  him  we 
declare  unto  you. 

SERMON    VI.  4t 

Learn  the  true  way  of  coming  to  peace. — It  is  by  looking  to  a 
manifested  Jesus.  Some  of  you  think  you  will  come  to  peace  by 
looking  in  to  your  own  heart.  Your  eye  is  riveted  there.  You 
watch  every  change  there.  If  you  could  only  see  the  glimpse  of 
light  there,  O  what  joy  it  would  give  you  !  If  you  could  only  see 
a  melting  of  your  stony  heart — if  you  could  only  see  your  heart 
turning  to  God — if  you  could  only  see  a  glimpse  of  the  image  of 
Jesus  in  your  heart — you  would  be  at  peace  ;  but  you  cannot — 
all  is  dark  within.  O  dear  souls,  it  is  not  there  you  will  find 
peace.  You  must  avert  the  eye  from  your  bosom  altogether. 
You  must  look  to  a  declared  Christ.  Spread  out  the  record  of 
God  concerning  his  Son.  The  Gospels  are  the  narrative  of  the 
heart  of  Jesus,  of  the  work  of  Jesus,  of  the  grace  of  Jesus. 
Spread  them  out  before  the  eye  of  your  mind,  till  they  fill  your 
eye.  Cry  for  the  Spirit  to  breathe  over  the  page — to  make  a 
manifested  Christ  stand  out  plainly  before  you ;  and  the  moment 
that  you  are  willing  to  believe  all  that  is  there  spoken  concerning 
Jesus,  that  moment  you  will  wipe  away  your  tears,  and  ch;mge 
your  sighs  for  a  new  song  of  praise. 

II.   The  object  John  had  in  view  by  preaching  Christ. 

1.  That  ye  may  have  fellowship  with  us. — To  have  fellowship 
with  another  is  to  have  things  in  common  with  him.  Thus  in 
Acts  iv.,  32,  the  first  Christians  were  "  of  one  heart  and  of  one 
soul ;  neither  said  any  that  aught  of  the  things  which  he  possessed 
was  his  own,  but  they  had  all  things  in  common.""  They  had  al 
their  goods  in  common,  they  shared  what  they  had  with  one  ano 
ther.  This  is  what  John  desired  in  spiritual  things,  that  we 
should  share  with  him  in  his  spiritual  things,  share  and  share  alike 

1st,  Forgiveness. — Some  people  think  it  impossible  to  have  the 
same  forgiveness  that  the  Apostles  had — that  it  would  be  verj 
bold  to  think  of  tasting  the  same.  But  is  it  not  far  boldei 
to  say  that  John  is  a  liar,  and  that  the  Holy  Spirit  is  a  liar  \ 
for  he  here  says  plainly,  that  all  his  preaching,  and  all  his 
desire  was,  that  you  should  have  fellowship  with  him.  Yes, 
sinner,  forgiveness  is  as  open  to  you  as  it  was  to  John.  Tht- 
blood  that  washed  him  is  ready  to  wash  you  as  white  as  snow. 
John  had  the  same  need  of  Christ  that  the  vilest  of  you  have 
Only  look  to  a  declared  Itnmanuel  ;  clear  your  eye  from  unbelief 
and  look  at  a  freely  revealed  Jesus,  ;md  you  will  find  the  samf- 
forgiveness  is  as  free  to  you  as  t  was  to  John. 

2d,  The  same  love  of  Jesus. — John  was  the  disciple  whom  Jesun 
loved.  Just  as  Daniel  was  th"  prophet  whom  he  greatly  loved — 
"  a  man,  greatly  beloved."  So  John  was  the  disciple  whom  Jesua 
loved.  At  the  last  supper  which  Jesus  had  in  this  world,  John 
leaned  upon  his  bosom.  He  had  the  nearest  place  to  the  heart  of 
Christ  of  any  in  all  the  world.  Perhaps  you  think  it  is  impossible 
vou  can  ever  come  to  that.  Some  of  you  are  trembling  afar  off| 

42  SERMON    VI. 

but  you,  too,  if  you  will  only  look  where  John  points  you,  if  you 
will  only  believe  the  full  record  of  God  about  Jesus,  will  share  the 
love  of  Jesus  with  John,  you  will  be  one  of  his  peculiarly  beloved 
ones.  Those  that  believe  most,  must  get  love,  they  come  near- 
est to  Jesus,  they  do,  as  it  were,  lay  their  heads  on  his  breast ; 
arid  no  doubt  you  will  one  day  really  share  that  bosom  with  John. 
If  you  believe  little,  you  will  keep  far  off  from  Jesus. 

3d,  The  same  fatherly  dealings  as  John. — John  experienced 
many  wonderful  dealings  of  God.  He  experienced  many  of  the 
primings  of  the  Father.  He  was  a  fruitful  branch,  and  the  Father 
pruned  him  that  he  might  bring  forth  more  fruit.  When  he  was 
very  old,  he  was  banished  to  Patmos,  an  island  in  the  ^Egean  Sea, 
and,  it  is  supposed,  made  a  slave  in  the  mines  there.  He  was  a 
companion  in  tribulation  ;  but  he  had  many  sweet  shinings  of  the 
Father's  love  to  his  soul.  He  had  sweet  revelations  of  Christ  in 
the  time  of  his  affliction  ;  and  he  was  joyfully  delivered  out  of  all 
his  troubles.  He  experienced  peculiarly  the  fatherly  dealings  of 
God.  And  so  may  you  do,  believer.  Look  where  John  looked, 
believe  as  John  believed,  and,  like  him,  you  will  find  that  you  have 
a  father  in  heaven,  who  will  care  for  you,  who  will  correct  you 
in  measure,  who  will  stay  his  rough  wind  in  the  day  of  his  east 
wind,  who  will  preserve  you  unto  his  heavenly  kingdom. 

2.  Fellowship  with  the  Father. — O  beloved,  this  is  so  wonderful, 
that  I  could  not  have  believed  it,  if  I  had  not  seen  it.  Shall  a  hell- 
deserving  worm  come  to  share  with  the  holy  God  ?  O  the  depth 
and  the  length  of  the  love  of  God,  it  passeth  knowledge ! 

1st,  In  his  holiness. — A  natural  man  has  not  a  spark  of  God's 
holiness  in  him.  There  is  a  kind  of  goodness  about  you. 
You  may  be  kind,  pleasant,  agreeable,  good-natured,  amiable 
people,  there  may  be  a  kind  of  integrity  about  you,  so  that  you 
are  above  stealing  or  lying ;  but  as  long  as  you  are  in  a  natural 
state,  there  is  not  a  grain  of  God's  holiness  in  you.  You  have 
not  a  grain  of  that  absolute  hatred  against  all  sin  which  God  has  ; 
you  have  none  of  that  flaming  love  for  what  is  lovely,  pure, 
holy,  which  dwells  in  the  heart  of  God.  But  the  moment  you 
believe  on  a  manifested  Christ,  that  moment  you  receive  the 
Spirit,  the  same  spirit  which  dwells  in  the  infinite  bosom  of  the 
Father  d  welleth  in  you,  so  you  become  partakers  of  God's  holiness, 
you  become  partakers  of  the  Divine  nature.  You  will  not  be  as  holy 
as  God  ;  but  the  same  stream  which  flows  through  the  heart  of 
God  will  be  given  you.  Ah  !  does  not  your  heart  break  to  be 
holier !  Look  then  to  Jesus,  and  abide  in  him,  and  you  will  share 
the  same  spirit  with  God  himself. 

2d,  In  his  joy. — No  joy  is  like  the  Divine  joy.     It  is  infinite, 
/ull,  eternal,  pure,  unmingled  joy.     It  is  light,  without  any  cloud 
to  darken  it ;  it  is  calm,  without  any  breath  to  ruffle  it.     Clouds 
and  darkness  are  round  about  him,  storms  and  fire  go  before  him 
but  within,  all  is  peace  ineffable,  unchangeable.     Believers  in  some 

SERMON    VI.  43 

measure  share  in  this  joy.  We  might  mention  some  of  the  elements 
of  God's  joy.  First,  All  things  happen  according  to  the  good  plea 
sure  of  his  will.  He  has  fore-ordained  whatsoever  comes  to  pass 
Nothing  comes  unprepared  upon  God.  Many  things  are  hateful  in 
his  sight,  yet,  looking  on  the  whole,  he  can  delight  in  all.  If  you  have 
come  to  Christ,  you  will  have  some  drops  of  his  joy.  You  can 
look  upon  all  events  with  a  calm,  holy  joy,  knowing  that  your 
Father's  will  and  purposes  alone  shall  stand.  Second,  The  Con- 
version of  Souls.  There  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  repenting,  more  than  over  ninety-nine  who 
need  no  repentance.  1  have  no  doubt  that  this  is  one  of  the  great 
elements  of  his  joy,  seeing  souls  brought  into  his  favor.  God  loves 
to  save ;  he  delighteth  in  mercy  ;  he  delights  when  he  can  be  a 
just  God  and  a  Saviour.  If  you  are  come  to  Christ,  you  will  have 
the  same  joy. 

3.  Fellowship  with  the  Son. 

1st.  We  share  with .  the  Son  in  his  justification. — Once  Jesus 
was  unjustified,  once  there  were  sins  laid  to  his  charge,  the  sins  of 
many.  It  was  this  that  occasioned  his  agony  in  the  garden,  on 
the  cross.  His  only  comfort  was,  "  He  is  near  that  justifieth  me." 
He  knew  the  time  would  be  short.  But  now  the  wrath  of  God 
has  all  fallen  upon  him.  The  thunder-clouds  of  God's  anger  have 
spent  all  their  lightnings  on  his  head.  The  vials  of  God's  wrath 
have  poured  out  their  last  drops  upon  him.  He  is  now  justified 
from  all  the  sins  that  were  la'i  upon  him.  He  has  lei*  them  with 
the  grave-clothes.  His  fellow-men  and  devils  laid  all  sins  to  his 
charge  ;  he  was  silent.  Do  you  believe  this  record  concerning 
the  Son  ?  Do  you  cleave  to  Jesus  as  yours  ?  Then  you  have 
fellowship  with  hirr  in  his  justification.  You  are  as  much  justified 
as  Christ  is.  There  is  as  little  guilt  lying  upon  you  as  there  is 
upon  Christ.  The  vials  of  wrath  have  not  another  drop  for  Christ, 
nor  another  drop  for  you.  You  are  justified  from  all  things. 

2d,  His  a  \:-;tion. — When  Jesus  went  up  to  heaven,  he  said, 
"  I  ;^o  to  my  Father."  When  he  entered  heaven,  the  word  of 
God  was,  "  Thou  art  my  Son  :  sit  thou  on  my  right  hand  until  I 
make  thine  enemies  thy  footstool."  Oh  !  it  was  a  blessed  ex- 
change, when  he  left  the  frowns  and  curses  of  this  world  for  the 
embrace  of  iiis  Father's  arms,  when  he  left  the  thorny  crown  for 
a  crown  of  orlory,  when  he  came  from  under  the  wrath  of  God 
in:<>  the  fatherly  love  of  God.  Such  is  your  change — you  that 
believe  in  Jesus.  You  have  fellowship  with  the  Son — you  share 
in  his  adoption.  He  says,  •'  I  ascend  to  my  Father  and  your 
Father."  God  is  as  much  your  Father  as  he  is  Christ's  Father — 
yr>ur  God  as  Christ's  God.  O  what  a  change  !  lor  an  heir  of  hell 
to  become  an  heir  of  God,  and  joint  heir  with  Christ,  to  inherit 
God,  to  have  a  son's  interest  in  God  !  Eternity  alone  wi'l  teach 
you  what  is  in  that  word,  "  heir  of  God." 

4.  Joy  full. — Other  joys  n Jt  filling.     C/eature  joys  oJ.    fill 

44  SERMON    VII. 

a  small  part  of  the  soul.  Money,  houses,  lands,  music,  entertain- 
ments, friends — these  are  not  filling  joys;  they  are  just  drops  of 
joys.  But  Christ  revealed  makes  the  cup  run  over.  "  Thou 
anointest  my  head  with  oil  :  my  cup  runneth  over.  Believing  in 
a  manifested  Christ,  fills  the  heart  full  of  joy.  "  In  thy  presence 
is  fullness  of  joy."  Christ  brings  the  soul  into  God's  presence. 
One  smile  of  God  fills  the  heart  more  than  ten  thousand  smiles  of 
the  world. 

You  that  have  nothing  but  creature  joy,  hunting  after  butterflies, 
feeding  upon  carrion  :  why  do  you  spend  money  for  that  which 
is  not  bread  ?  You  that  are  afflicted,  tempest-tossed,  and  not 
comforted,  look  to  a  manifested  Jesus.  According  to  your  faith, 
so  be  it  unto  you.  Believe  none,  and  you  will  have  no  joy.  Be- 
lieve little,  and  you  will  have  little  joy.  Believe  much,  and  you 
will  have  much  joy.  Believe  all,  and  you  will  have  all  joy,  and 
your  joy  will  be  full.  It  will  be  like  a  bowl  lipping  over — good 
measure,  pressed  down,  and  running  over.  Amen. 

St..  Peter's,  1839. 


'•  A  garden  enclosed  is  my  sister,  my  spouse  ;  a  spring  shut  up,  a  fountain  sealed." 
—Song  iv.,  12. 

Doctrine. — The  Believer  is  Christ's  Garden. 

I.  The  name  here  given  to  Believers.  "  My  sicttr,  my  spouse,' 
or  rather,  "  my  sister  spouse."  There  are  many  sweet  names 
from  the  lips  of  Christ  addressed  to  believers  :  "  O  thou  fairest 
among  women,"  i.,  8  ;  "  My  love,"  ii.,  2  ;  "  My  love,  my  fair 
one,"  ii.,  10  ;  "  O  my  dove,"  ii.,  14 ;  "  My  sister,  my  1.  ve,  my  dove, 
my  undefiled,"  v.,  2  ;  "  O  prince's  daughter,"  vii.,  1.  But  here  is 
one  more  tender  than  all,  "  My  sister,  my  spouse"  iv.,  9 ;  and 
again,  verse  10  ;  and  here,  verse  12.  To  be  spoken  well  of  by 
the  world,  is  little  to  be  desired  ;  but  to  hear  Christ  speak  such 
words  to  us,  is  enough  to  fill  our  hearts  with  heavenly  joy.  The 
meaning  you  will  see  by  what  Paul  says,  1  Cor.  ix.,  5,  '•  Have  we 
not  power  to  lead  about  a  sister,  a  wife,  as  well  as  other  Apostles  ?" 
He  means  power  to  marry  one  who  is  like-minded,  a  sister  in  the 
Lord,  one  who  will  be  both  a  wife  and  a  sister  in  Christ  Jesus  : 
a  wife  by  covenant,  a  sister  by  being  born  of  the  same  Father  in 
heaven.  So  Christ  here  says  of  believers,  *'  My  sister,  my  spouse ;" 
that  they  are  not  only  united  to  him  by  choice  and  covenant,  but 
are  like-minded  also. 

..   These  two  things  are  inseparable. — Some  would  like  to  be  tke 

SERMON    VII.  45 

spouse  of  the  Saviour,  without  being  the  sister.  Some  would  like 
to  be  saved  by  Christ,  but  not  to  be  made  like  Christ.  When 
Christ  chooses  a  sinner,  and  sets  his  love  on  the  soul,  and  when 
he  woos  the  soul  and  draws  it  into  covenant  with  himself,  it  is 
only  that  he  may  make  the  soul  a  sister ;  that  he  may  impart  his 
features,  his  same  heart,  his  all  to  the  soul.  Now  many  rest  in 
the  mere  forgiveness  of  sins.  Many  have  felt  Christ  wooing  their 
soul,  and  offering  himself  freely  to  them,  and  they  have  accepted 
him.  They  have  consented  to  the  match.  Sinful  and  worthless, 
and  hell-deserving,  they  find  that  Christ  desires  it — that  he  will 
not  be  dishonored  by  it — that  he  will  find  glory  in  it ;  and  their 
heart  is  filled  with  joy  in  being  taken  into  covenant  with  so  glo- 
rious a  bridegroom.  But  why  has  he  done  it  ?  To  make  you 
partaker  of  his  holiness,  to  change  your  nature,  to  make  you 
sister  to  himself,  of  his  own  mind  and  spirit.  He  has  sprinkled 
you  with  clean  water,  only  that  he  may  give  you  a  new  heart 
also.  He  brings  you  to  himself  and  gives  you  rest,  only  that  he 
may  make  you  learn  of  him,  his  meekness  and  lowliness  in  heart. 

1.  Inseparable. — You  cannot  be  the  spouse  of  Christ  without 
becoming  sister  also.     Christ  offers  to  be  the  bridegroom  of  sin- 
covered  souls.    He  came  from  heaven  for  this  :  took  flesh  and  blood 
for  this.     He  tries  to  woo  sinners,  standing  and  stretching  out  his 
hands.     He  tells  them  of  all  his  power,  and  glory,  and  riches,  and 
that  all  shall  be  theirs.     He  is  a  blood-sprinkled  bridegroom  ;  but 
that  is  his  chief  loveliness.     The  soul  believes  his  word,  melts 
under  his  love,  consents  to  be  his.     "  My  beloved  is  mine,  and  I 
am  his."     Then  he  washes  the  soul  in  his  own  blood,  clothes  it  in 
his  own  righteousness,  takes  it  in  with  him  to  the  presence  of  his 
Father.     From  that  day  the  soul    begins  to  reflect  his  image. 
Christ  begins  to  live  in  the  soul.     The  same  heart,  the  same  spirit, 
are  in  both.     The  soul  becomes  sister  as  well  as  spouse  ;  Christ's 
not  only  by  choice  and  covenant,  but  by  likeness  also.     Some  of 
you  Christ  has  chosen  :    you  have  become  his  justified  ones.     Do 
you  rest  there  ?     No  :  remember  you  must  be  made  like  him — 
reflect  his  image  :  you  cannot  separate  the  two. 

2.  The  order  of  the  two. — You  must  be  first  the  spouse  before 
you  can  be  the  sister  of  Christ ;  his  by  covenant  before  his  by  like- 
ness.    Some  think  to  be  like  Christ  first,  that  they  will  copy  his 
features  till  they  recommend  themselves  to  Christ.     No  :  this  will 
not  do.     He  chooses  only  those  that  have  no  comeliness,  polluted 
in  their  own  blood,  that  he  may  have  the  honor  of  washing  them. 
"  When  thou  wast  in  thy  blood  ;"  Ezek.  xvi.,  6.     Are  there  any 
trying  to  recommend  themselves  to  Christ  by  their  change  of  life  ? 
O  how  little  you  know  him  !     He  comes  to  seek  those  who  are 
black  in  themselves.     Are  there  some  of  you  poor,  defiled,  un- 
clean?    You  are  just  the  soul  Christ  woos.     Proud,  scornful? 
Christ  woos  you.     He  offers  you  his  all,  and  then  he  will  change 


III.  To  what  Christ  compares  Believers :  "  A  garden  enclosed* 
— The  gardens  in  the  East  are  always  enclosed:  sometimes  by  a 
fence  of  reeds,  such  are  the  gardens  of  cucumbers  in  the  wilder- 
ness ;  sometimes  by  a  stone  wall,  as  the  garden  of  Gethsemane  ; 
sometimes  by  a  hedge  of  prickly  pear.  But  what  is  still  more 
interesting  is,  they  are  often  enclosed  out  of  a  wilderness.  All 
around  is  often  barren  sand  ;  and  this  one  enclosed  spot  is  like  the 
garden  of  the  Lord.  Such  is  the  believer. 

1.  Enclosed  by  election. — In  the  eye  of  God,  the  world  was  one 
great  wilderness,  all  barren,  all  dead,  all  fruitless.     No  part  was 
fit  to  bear  anything  but  briers.     It  was  nigh  unto  cursing.     One 
part  was  no  better  than  another  in  his  sight.     The  hearts  of  men 
were  all  hard  as  a  rock,  dry  and  barren  as  the  sand.     Out  of  the 
mere  good  pleasure  of  his  will,  he  marked  out  a  garden  of  delights 
where  he  might  show  his  power  and  grace,  that  it  might  be  to  his 
praise.     Some  of  you  know  your  election  of  God  by  the  fruit  01 
it,  by  your  faith,  love,  and  holiness,     Be  humbled  by  the  thought 
that  it  was    solely  because    he   chose    you.      Why  me,  Lord  ? 
why  me  ? 

2.  Enclosed  by  the  Spirit's  work. — Election  is  the  planning,  ol 
the  garden.     The   Spirit's  work   is  the   carrying  it  into   effect. 
Isaian  v.,  2,  "  He  fenced  it/'     When  the  Spirit  begins  his  work,  it 
is  separating  work.     When  a  man  is  convinced  of  sin,  he   is  no 
more  one  with  the  careless,  godless  world.     He  avoids  his  com- 
panions, goes  alone.     When  a  soul  comes  to  Christ,  it  is  still  more 
separated.    It  then  comes  into  a  new  world.    He  is  no  more  under 
the  curse,  no  more  under  wrath.     He  is  in  the  smile  and  favor  of 
God.     Like  Gideon's  fleece,  he  now  receives  the  dew  when  all 
around  is  dry. 

3.  Enclosed  by  the  arms  of  God. — God  is  a  wall  of  fire.    Angels 
are  around  the  soul.     Elisha's  hill  was  full  of  horses  of  fire.    God  is 
i  ound  about  the  soul,  as  the  mountains  stand  round  about  Jerusalem. 
The  soul  is  hid  in  the  secret  of  God's  presence.     No  robber  can 
ever  come  over  the  fence.     "  A  vineyard  of  red  wine,  I  the  Lord 
do  keep  it ;  I  will  water  it  every  moment ;  lest  any  hurt  it,  I  will 
keep  it  night  and  day."     (Isaiah  xxvii.,  2,  3).     This  is  sung  over 

IV.  Well-watered  garden. — Watered  in  three  ways.  1.  By  a 
hidden  well.  It  is  the  custom  in  the  East  to  roll  a  stone  over  the 
mouth  of  a  well,  to  preserve  the  water  from  sand.  2.  By  a  foun- 
tain of  living  water,  a  well  always  bubbling  up.  3.  By  streams 
from  Lebanon. 

1.  "  A  spring  shut  up. — This  describes  the  Spirit  in  the  heart, 
in  his  most  secret  manner  of  working.  In  some  gardens  there  is 
only  this  secret  well.  A  stone  is  over  the  mouth.  If  you  wish  to 
water  the  garden,  you  must  roll  away  the  stone,  and  let  down  the 
bucket.  Such  is  the  life  of  God  in  many  souls.  Some  of  you 

SERMON    VII.  47 

feel  that  there  s  a  stone  over  the  mouth  of  the  well  in  you.  Your 
own  reeky  heart  is  the  stone.  Stir  up  the  gift  of  God  which  is  in 

2.  A  well  of  living  water. — This  is  the  same  as  John  iv. — a  well 
that  is  ever  full  and  running  over.     Grace  new  every  moment ; 
fresh  upspringings  from  God. — Thus  only  will  you  advance. 

3.  Streams  from  Lebanon. — These  are  very  plentiful.     On  af 
sides  they  fall  in  pleasant  cascades,  in  the  bottom  unite  into  broad, 
full  streams,  and  on  their  way  water  the  richest  gardens.     The 
garden  of  Ibrahim   Pacha,  near  Acre,  is  watered  with  streams 
from    Lebanon.      So    believers    are    sometimes    favored    with 
streams  from  the   Lebanon  that  is  above.     We  receive  out  of 
Christ's  fulness  ;  drink  of  the  wine  of  his  pleasures.     O  for  more 
of  these  streams  of  Lebanon  !     Even  in  the  dry  season  they  are 
full.     The  hotter  the  summer,  the  streams  from  Lebanon  become 
the  fuller ;  because  the  heat  only  melts  the  mountain  snows. 

V.  The  Fruit. — The  very  use  of  a  garden  is  to  bear  fruit  and 
flowers.  For  this  purpose  it  is  enclosed,  hedged,  planted,  water- 
ed. If  it  bear  no  fruit  nor  flowers,  all  the  labor  is  lost  labor. 
The  ground  is  nigh  to  cursing.  So  is  it  with  the  Christian. 
Three  remarkable  things  are  here. 

1.  No  weeds  are  mentioned. — Pleasant  fruit-trees,  and  all  the 
chief  spices  ;  but  no  weeds.     Had  it  been  a  man  that  was  describ- 
ing his  garden,  he  would  have  begun  with  the  weeds  ;  the  unbe- 
lief, corruption,  evil  tempers,  &c.     Not  so  Christ.     He  covers  all 
the  sins.     The  weeds  are  lost  sight  of.     He  sees  no  perversity. 
As  in  John  xvii ,  "  They  have  kept  thy  word  ;  they  are  not  of  the 
world."     As  in  Rev.  ii.,  2,  "  I  know  thy  works." 

2.  Fruits. — The  pomegranate,  the  very  best ;  all  pleasant  fruits. 
And  all  his  own.     "  From  me  is  thy  fruit  found  ;"  "  His  pleasant 
fruits ;"  verse  16.     The  graces  that  Christ  puts  into  the  heart  and 
brings  out  of  the  life  are  the  very  best,  the  richest,  most  pleasant, 
most  excellent  that  a  creature  can  produce.     Love  to  Christ,  love 
to  the  brethren,  love  to  the  Sabbath,  forgiveness  of  enemies,  all 
the  best  fruits  that  can  grow  in  the  human  heart.     Unreasonable 
world !  to  condemn  true  conversion,  when  it  produces  the  very 
fruits  of  paradise,  acceptable  to  God,  if  not  to  you.     Should  not 
this  make  you  stand  and  consider? 

3.  Spices. — These  spices   do   not  naturally  grow  in  gardens. 
Even  in  the  East,  there  never  was  such  a  display  as  this.     So  the 
fragrant  graces  of  the  Spirit  are  not  natural  to  the  heart.     They 
are  brought  from  a  far  country.     They  must  be  carefully  watch- 
ed.    They  need  the  stream,  and  the  gentle  zephyr.     Oh !  I  fear 
most  of  you  should  hang  your  heads  when  Christ  begins  to  speak 
of  fragrant  spices  in  your  heart.     Where  are  they  ?     Are  there 
not  talkative,  forward  Christians?     Are  there   not   self-seeking, 
praise-seeking,  man-pleasing  Christians?     Are  there  not  proud- 

48  SERMON    VIil- 

praying  Christians  ?     Are  there  not  ill-tempered  Christians  ?     Are 
there  not  rash,  inconsiderate  ones  ?     Are  there  not  idle,  lazy,  bad- 
working  Christians  ?     Lord,  where  are  the  spices  ?     Verily,  Christ 
is  a  bundle  of  myrrh.     O  to  be  like  him  !     O  that  every  flower 
and  fruit  would  grow !     They  must  come  from  above.     Man 
there  are  of  whom  one  is  forced  to  say,  "  Well,  they  may  be  Chric 
tians  ;  but  I  would  not  like  to  be  next  them  in  heaven  !"     Cry  fo. 
the  wind  ;  "  Awake,  O  north  wind,  and  come,  thou  south  ;  blo7 
upon  my  garden  that  the  spices  thereof  may  flow  out." 


"  (Who  is  this  that  cometh  up  from  the  wilderness  leaning  upon  her  beloved  ?) 
I  raised  thee  up  under  the  apple-tree ;  there  thy  mother  brought  thee  forth ; 
There  she  brought  thee  forth  that  bare  thee.  Set  me  as  a  seal  upon  thine  heart, 
as  a  seal  upon  thine  arm  ;  for  love  is  strong  as  death ;  jealousy  is  cruel  as  the 
grave ;  the  coals  thereof  are  coals  of  fire,  which  hath  a  most  vehement  flame. 
Many  waters  cannot  quench  love,  neither  can  the  floods  drown  it;  if  a  man  would 
give'all  the  substance  of  his  house  for  love,  it  would  utterly  be  contemned." 
SONG  viii.,  5,  6,  7. 

WE  are  introduced  to  the  great  Redeemer  and  a  believing  soul, 
and  are  made  to  hear  their  converse. 

I.  The  posture  of  the  Church. 

1.  From  the  Wilderness. — To  a  child  of  God  this  world  is  a 
wilderness.  First,  Because  everything  is  fading  here.  Here  is 
nothing  abiding  ;  money  takes  wings  and  flees  away ;  friends  die. 
All  are  like  grass,  and  if  some  are  more  beautiful,  or  more  engag- 
ing than  others,  still  they  are  only  like  the  flower  of  the  grass  :  a 
little  more  ornamented,  but  withering  often  sooner.  Sometimes 
a  worldly  comfort  is  like  Jonah's  gourd  ;  it  came  up  over  his  head 
to  be  a  shadow  to  deliver  him  from  his  grief.  So  Jonah  was  ex- 
ceeding glad  of  the  gourd.  But  God  prepared  a  worm,  when 
the  morning  rose  the  next  day,  and  it  smote  the  gourd  that  it 
withered.  So  our  worldly  comfort  sometimes  grows  up  over  our 
head  like  a  shadow,  and  we  are  exceeding  glad  of  our  gourd  ;  but 
God  prepares  a  worm,  we  faint,  and  are  ready  to  die.  Here  we 
have  no  continuing  city ;  but  we  seek  one  to  come.  This  is  a 
wilderness  :  "  Arise,  depart,  this  is  not  thy  rest,  for  it  is  polluted." 
An  experienced  Christian  looks  upon  everything  here  as  not  abid- 
ing ;  for  the  things  that  are  seen  are  temporal,  but  the  things  that 
are  not  seen  are  eternal.  Second,  Because  everything  is  stainsd 
with  sin  here.  Even  the  natural  scenery  of  this  world  is  stained 

*  This  is  all  that  eiists  of  this  Sermon,  which  wts  memorable  to  many.  It  i' 
1/ttle  more  than  a  sl;-.etcn. 


with  sin.  The  thorns  and  thistles  tell  of  a  cursed  earth.  Above 
all,  when  you  look  at  the  floods  of  ungodly  men,  "  We  are  of  God, 
and  the  whole  world  lieth  in  wickedness."  The  world  does  not 
know  a  Christian,  and  does  not  love  him.  Though  you  love 
them,  and  would  lay  down  your  body  that  they  might  pass  over 
to  glory,  yet  they  will  not  hear.  Above  all,  the  sin  in  our  own 
heart  makes  us  bend  down  under  our  burden,  and  feel  this  to  be  u 
valley  of  weeping.  Ah,  wretched  man  !  if  we  had  no  body  of 
sin,  what  a  sweet  glory  would  appear  in  everything ;  we  would 
sing  like  the  birds  in  spring. 

2.  Coming  out  of  it. — Unconverted  souls  are  going  down  into 
the  wilderness  to  perish  there.      All  Christians  are  coming  up  out 
of  it.     Sabbath-days  are  like  milestones — marking  our  way;  or 
rather  they  are  like  the  wells  we  used  to  come  to  at  evening. 
Every  real  Christian  is  making  progress.     If  the  sheep  are  on  the 
shoulder  of  the  shepherd,  it  is  .always  getting  nearer  the  fold. 
With  some  the  shepherd  takes  long  steps.      Dear  Christians,  you 
should  be  advancing,  getting  higher,  nearer  to  Canaan,  riper  for 
glory.     In  the  south  of  Russia,  the  country  is  of  vast  plains,  rising 
by  steps.     Dear  friends,  you  should  get  on  to  a  higher  place,  up 
another  step  every  Sabbath-day.     In  travelling,  you  never  think 
of  making  a  house  in  the  wilderness.     So,  dear  friends,  do  not 
take  up  your  rest  here,  we  are  journeying.      Let  all  your  endea- 
vors be  to  get  on  in  your  journey. 

3.  Leaning  upon  her  Beloved. — It  is  very  observable  that  there 
is  none  here  but  the  bride  and  her  beloved,  in  a  vast  wilderness. 
She  is  not  leaning  upon  him  with  one  arm,  and  upon  somebody 
else  with  the  other  ;  but  she  is  leaning  upon  him  alone.     So  it  is 
with  the  soul  taught  of  God ;  it  feels  alone  with  Christ  in  this 
world  ;  it  leans  as  entirely  upon  Christ  as  if  there  were  no  other 
being  in  the  universe.    She  leans  all  her  weight  upon  her  husband. 
When  a  person  has  been  saved  from  drowning,  they  lean  all  their 
weight  upon  their  deliverer.      When  the  lost  sheep  was  found,  he 
took  it  upon  his  shoulder.      You  must  be  content  then  to  lean  all 
your  weight  upon  Christ.     Cast  the  burden  of  temporal  things 
upon  him.     Cast  the  care  of  your  soul  upon  him.     If  God  be  lor 
us,  who  can  be  against  us  ?      They  that  wait  upon  the  Lord  shall 
renew  their  strength.      The  eagle  soars  so  directly  upward  that 
poets  have  fancied  it  was  aiming  at  the  sun.    So  does  the  soul  that 
waits  on  Christ. 

II.   Christ's  Word  to  the  leaning  soul. 

1.  "  /  raised  thee  up?  &c. — He  reminds  the  believer  of  his 
natural  state.  Every  soul  now  in  Christ  was  once  like  anexrosed 
infant  (Ezek.  xvi.),  cast  out  into  the  open  field.  "  Behold  I  was 
shapen  in  iniquity."  Do  not  forget  what  you  were.  If  ever  you 
come  to  forget  what  you  were,  then  you  may  be  sure  you  are  not 
right  with  God.  Observe  when  the  contrition  comes.  When 

50  SERMON    IX. 

you  arc  loaning  on  Christ,  then   he  tells  you  of  your  sin  and 
misery.     Ezek.  xxxvi.,  31. 

2.  He  reminds  you  of  his  love,  "  I  raised  thee  up."  He  himself 
is  the  apple-tree,  open  on  all  sides  round,  affording  shadow  and 
fruit.  /  raised  thee.  Christ  not  only  shelters,  but  draws  into  the 
shelter.  "  To  him  be  glory."  Are  there  not  some  who  feel  like 
an  infant — cast  out  ?  Turn  your  eye  to  Christ,  he  only  can  raise 
up  your  soul  under  the  apple-tree. 

III.   TJie  leaning  soul  cries  for  continued  grace. 

Set  me  as  a  seal. — It  is  a  sure  mark  of  grace  to  desire  more 
The  High  Priest  had  a  beautiful  breast-plate  over  his  breast, 
adorned  with  jewels — make  me  one  of  these.  He  had  also  a  jewei 
on  each  shoulder — make  me  one  of  these.  These  were  bouna 
with  chains  of  gold  ;  but  the  believer  with  chains  of  love.  This 
is  a  true  mark  of  grace.  If  you  be  contented  to  remain  where 
you  are,  without  any  more  nearness  to  God.  or  any  more  holiness, 
this  is  a  clear  mark  you  have  got  none.  Hide  me  deeper,  bind 
me  closer,  and  carry  me  more  completely. 

1.  The  love  of  Christ  is  strong  as  death. — Death  is   awfully 
strong.     When  he  comes  upon  a  stout  young  man,  he  brings  him 
down.     So  is  the  love  of  Christ. 

2.  Cruel,  or  stubborn,  as  the  grave. — The  grave  will  not  give  up 
its  dead,  nor  will  Christ  give  up  his  own.      O  pray  that  this  love 
may  embrace  you.     Vehement  as  hell — unquenchable  fire.     You 
have  your  choice,  dear  friends,  of  two  eternal  fires — "  Who  shall 
separate  us  from  the  love  of  Christ,"  &c.     Rom.  viii.     Floods 
cannot  drown  it — afflictions  cannot. 

3.  It  cannot  be  bought. — "  If  a  man  would  give  all  the  sub- 
stance," &c.     You  must  accept  it  free  or  not  at  all. 

Dundee,  1840. 


'  After  this  I  beheld,  and,  lo,  a  great  multitude,  which  no  man  could  number  of  all 
nations,  and  kindreds,  and  people,  and  tongues,  stood  before  the  throne,  and  be- 
fore the  Lamb,  clothed  with  white  robes,  and  palms  in  their  hands :  and  cried 
with  a  loud  v.oice,  saying,  Salvation  to  our  God  which  sitteth  upon  the  throne, 
and  unto  the  Lamb.  And  all  the  angels  stood  round  about  the  throne,  and  about 
the  elders  and  the  four  beasts,  and  fell  before  the  throne  on  their  faces,  and  wor- 
shipped God,  Saying,  Amen :  Blessing,  and  glory,  and  wisdom,  and  thanksgiving, 
and  honor,  and  power,  and  might,  be  unto  our  God,  for  ever  and  ever.  Amen. 
And  one  of  the  elders  answered,  saying  unto  me,  What  are  these  which  are  ar- 
rayed in  vrhite  robes  ?  and  whence  came  they  ?  And  I  said  unto  him,  Sir,  thou 
knowest.  And  he  said  unto  me,  These  are  they  which  came  out  of  great  tribu- 
lation, and  have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamh.  Therefore  are  they  before  the  throne  of  God,  and  serve  him  day  and  night 
in  his  temole :  and  he  that  sitteth  on  the  throne  shall  dwell  among  them.  They 

SERMON    IX.  51 

•hall  hunger  no  n  ore,  neither  thirst  any  more :  neither  shall  the  sun  light  on 
.them,  nor  any  heat.     For  the  Lamb,  which  is  in  the  midst  of  the  throne,  shall 
feed  them,  and  shall  lead  them  unto  living  fountains  of  waters;  and  God  shall 
wipe  away  all  tears  from  their  eyes." — Rev.  vii.,  9  to  the  end. 

IT  is  one  thing  to  read  these  words  with  a  poet's  eye,  and  another 
thing  to  read  them  with  the  eye  of  a  Christian.  O  pray,  dear 
friends,  that  the  Spirit  may  tear  away  the  veil  from  our  hearts, 
and  show  us  the  grand  realities  that  are  here.  It  is  sweet  and 

1.  For  the  awakening  of  the  ungodly,  that  you  may  see  what 
are  the  exercises  of  the  heavenly  world,  and  how  unfit  you  would 
be  for  them.     I  suppose  many  of  you  feel  that  you  have  not 
washed  your  robes,  and  that  you  could  not  sing  their  song.    Then 
you  must  be  on  the  road  to  hell. 

2.  For  the  instruction  of  believers. — It  shows  you  what  are  the 
chief  employments  of  that  happy  world,  where  we  shall  so  soon 
be  ;  it  gives  vou  the  key-note  of  the  heavenly  song ;  it  teaches 
you  to  spena  much  of  your  time  in  the  same  exercises  in  which 
you  shall  spend  eternity. 

3.  For  comfort  to  afflicted  believers. — It  shows  you  how  short 
your  trials  will  be.     These  light  afflictions  are  but  for  a  moment ; 
you  need  not  murmur  nor  grieve ;  a  little  while  and  we  shall  be 
with  Christ,  and  God  shall  wipe  away  all  your  tears.     For  this 
end  it  was  given  to  John. 

I.   What  John  saw  and  heard. 

1.  A  great  multitude  of  all  nations. — When  John  was  on  earth 
he  saw  but  few  believers ;  "  we  are  of  God,  and  the  whole  world 
lieth  in  wickedness."  The  Church  was  like  a  lily  in  a  field  of 
thorns,  lambs  in  the  midst  of  wolves  ;  but  now  quite  different ; 
thorns  are  plucked  away ;  the  lilies  innumerable.  "  Out  of  all 
nations" — Perhaps  he  could  discern  his  fellow-apostles,  his  own 
brother  James,  and  holy  Paul,  and  angel-faced  Stephen,  the  dark 
Egyptian,  the  swarthy  Ethiopian,  the  wool-headed  negro,  the  far 
distant  Chinese,  the  Burman,  the  Hindoo,  the  blue-eyed  German, 
the  dark-eyed  Italian,  and  multitudes  perhaps  from  a  distant  island 
of  the  zsea.  Every  country  had  its  representatives  there,  some 
saved  out  of  every  land.  All  were  like  Christ,  and  yet  all  retained 
their  different  peculiarities.  Learn  that  Christ  will  have  a  glorious 
crown.  He  shall  see  of  the  travail  of  his  soul,  and  be  satisfied. 
Often,  when  I  look  at  a  large  town  like  Dundee,  and  see  so  few 
converted  to  Christ,  my  heart  sickens  with  me ;  I  often  feel  as  if 
we  were  laboring  for  naught  and  in  vain.  Although  there  has 
been  so  much  blessing,  yet  such  masses  of  ungodly  families  !  But 
O  cheer  up,  Christ  shall  have  his  full  crown.  Though  there 
should  not  be  another  saved  out  of  this  place,  Christ  will  have  his 
full  reward.  We  shall  be  quite  satisfied  when  we  soe  the  whole. 
He  hath  mercy  on  whom  he  will  have  mercy.  Learn  the  power 

52  SERMON    IX. 

of  his  blood.     Jt  blots  out  the  sins  of  all  that  multitude,  sins  oi 
every  name  and  dye.     Why  not  yours  ?     Oh  !  when  such  a  glo 
rious  company  are  saved,  why  should  you  be  lost?     When  so 
mony  are  going  out  of  this  place,  why  should  you  keep  back? 

2.  Their  position. — They  stood  before  the  throne,  yea,  nearer 
than  the  angels,  for  they  stood  round  about.     The  redeemed  stood 
next  the  throne,  the  angels  round  them.     This  marks  their  com- 
plete righteousness.     But  the  ungodly  cannot  stand  in  the  judg- 
ment.    If  God  were  only  to  bring  an  ungodly  man  into  his  pre- 
sence, he  would  die.     You  greatly  mistake  if  you  think  God  nee<ls 
to  put  out  great  strength  to  destroy  you.     As  a  cloud  is  dried  up 
by  being  in  the  light  of  the  sun,  so  you  would  perish  at  the  pre- 
sence of  God  as  a  moth  in  a  candle.     But  this  great  company 
stand  next  the  throne,  God's  eye  full  upon  them.     In  Christ  they 
stand,  not  in  themselves.     Nearer  than  angels ;  the  angels  have 
only  creature-righteousness,  these  have  on  Creator-righteousness. 
The  righteousness  of  Christ  is  a  million  times  more  lovely  than 
that  of  the   highest  angel,  therefore   they   stand   nearer.      The 
righteousness  of  God  is  upon  them  all,  who  shall  condemn  ?     If 
you  are  ever  to  be  near  God,  you  may  come  freely  to  him  now. 
Why  keep  so  far  away  ? 

3.  Their  dress;  white  robes  and  palms. — They  have  all    the 
same  dress,  there  is  no  difference.     It  is  the  garment  of  Christ. 
One  was  a  far  greater  believer  than  another,  made  far  greater  ad- 
vances in  holiness,  yet  the  same  dress.     Whiter  than  the  angels,  v. 
13. — The  angels  also  are  represented  as  dressed  in  white;  yet  it 
would  appear  that  their  robes  were  far  outshone  by  the  bright 
shining  raiment  of  the  redeemed.     The  angels  have  on  creature 
righteousness,  the  redeemed  the  righteousness  of  God.     This  is 
what  is  now  offered  to  you,  sinners.     Awakened  persons  are  some- 
times led  to  cry,  "  O  that  I  had  never  sinned  ;"  but  here  is  some- 
thing better  than  if  you  had  never  sinned.     Palms  are  signs  of 
victory.     The  Jews  used  to  take  branches  of  palms  at  the  feast 
of  tabernacles,  or  ingathering,  which  was  a  type  of  heaven.    The 
angels  have  no  palms ;  for  they  have  fought  no  light,  they  have 
gained  no  victory.     Every  one  that  has  a  white  robe  has  a  palm. 
Every  one  that  is  in  Christ  shall  overcome.     Be  not  afraid  of  your 

4.  Their  song. — The  substance  of  it — Salvation. — They  give  God 
all  the  glory.   On  earth,  there  are  many  that  cannot  befieve  in  an 
electing  God,  that  God  chose  them  for  no  good  in  them ;  but  in 
heaven  they  all  feel  it,  and  give  him  all  the  praise.     On  earth, 
many  speak  of  making  themselves  willing  ;  but  in  heaven  they  sing 
"Salvation  to  God."    On  earth,  many  go  about  to  establish  their 
own  righteousness  ;  in  heaven,  "glory  to  the  Lamb."     On  earth, 
many  take  Christ  as  part  of  their  righteousness,  and  their  duties 
as  part ;  in  heaven  all  give  glory  to  the  Lamb.     What  say  you  to 
this  song  ?     Does  it  find  an  echo  in  your  heart  ?     Remember  you 

SERMON    IX.  53 

must  begin  it  now,  if  you  are  to  sing  it  afterwards.    The  effect  of  it 

it  stirs  up  the  hearts  of  the  angels,  verses  11,  12. — Often  on  earth, 
when  one  believer  begins  to  praise  God  for  what  he  has  done  for 
hi.s  soul,  it  stirs  up  the  hearts  of  others.  So  in  heaven,  when  the 
angels  hear  the  voice  of  redeemed  sinners,  brands  plucked  out 
of  the  fire,  standing  in  near  the  throne,  they  will  obtain  a  ravish- 
ing view  of  the  glory  of  God,  his  mercy  and  grace  ;  they  will  fall 
down  and  worship  God.  They  will  not  envy  the  redeemed  their 
place  ;  but  on  the  contrary,  be  filled  with  intense  praise  by  hear- 
ing of  what  God  has  done  for  their  souls.  How  do  you  feel  when 
you  hear,  of  others  being  saved  and  brought  nearer  to  God  than 
you  ?  L)o  you  envy  and  hate  them,  or  do  you  fall  down  and 
praise  God  for  it  ? 

II.  Their  past  history,  verses  13,  14. 

Two  particulars  are  given.  Each  had  a  different  history  ;  still 
in  these  two  they  were  alike. 

1.  They  had  washed  their  robes. — This  leads  us  back  to  their 
conversion.  Once  every  one  of  that  company  had  filthy  garments. 
They  were  like  Joshua,  their  garments  were  spotted  by  the  flesh. 
It  was  like  a  garment  with  the  leprosy  in  it.  Some  stained  with 
blood,  spots  of  blood  upon  their  garments  ;  some  with  adultery  ; 
some  with  disobedience  to  parents ;  some  with  pride,  falsehood, 
evil  speaking ;  all,  all  were  stained.  Every  one  was  convinced 
that  he  could  not  make  himself  clean;  he  could  not  wash  his 
garments  nor  throw  them  off,  he  was  brought  to  see  himself  lost 
and  helpless.  Jesus  was  revealed  to  him,  and  his  precious  blood 
shed  for  sinners,  even  the  chief,  saying  to  the  heavy  laden,  "  Come 
to  me."  Of  all  that  company  there  is  not  one  stands  there  in  any 
otner  way.  All  are  washed  in  blood.  It  is  their  only  way  of 
standing,  have  you  been  washed  in  blood  ?  You  will  find  not 
one  in  heaven  who  went  there  in  any  other  way.  You  think  to 
go  to  heaven  by  your  own  decency,  innocency,  attention  to  duties. 
Well,  you  would  be  the  only  such  one  there  ;  all  are  washed  in 
blood.  Come  and  let  us  reason  together. 

2.  They  came  out  of  great  tribulation. — Every  one  that  gets  to 
the  throne  must  put  their  foot  upon  the  thorn.  The  way  to  the 
crown  is  by  the  cross.  We  must  taste  the  gall  if  we  are  to  taste 
the  glorv.  When  justified  by  faith,  God  led  them  into  tribulations 
also.  When  God  brought  Israel  through  the  Red  Sea,  he  led  them 
into  the  wilderness  ;  so  when  God  saves  a  soul  he  tries  it.  He 
never  gives  faith  without  trying  it.  The  way  to  Zion  is  through 
the  valley  of  Baca.  You  must  go  through  the  wilderness  of  Jor- 
dan if  you  are  to  come  to  the  Land  of  Promise.  Some  believers 
are  much  surprised  when  they  are  called  to  suffer.  They  .thought 
they  would  do  some  great  thing  for  God  ;  but  all  that  God  permits 
them  to  do  is  to  suffer.  Go  round  every  one  in  glory,  every  one 
has  a  different  story,  yet  every  one  has  a  tale  of  suffering.  Ono 


Was  persecuted  in  his  family,  by  his  friends  and  companions 
another  was  visited  by  sore  pains  and  humbling  disease,  neglect- 
ed by  the  world;  another  was  bereaved  of  children;  another  had 
all  these  afflictions  meeting  in  one;  deep  called  unto  deep.  Mark, 
all  are  brought  out  of  them.  It  was  a  dark  cloud,  but  it  passed 
away  ;  the  water  was  deep,  but  they  have  reached  the  other  side. 
Not  one  of  them  blames  God  for  the  road  he  led  them  ;  "  salvation" 
is  their  only  cry.  Is  there  any  of  you,  dear  children,  murmuring 
at  your  lot  ?  Do  not  sin  against  God.  This  is  the  way  God  leads 
all  his  redeemed  ones.  You  must  have  a  palm  as  well  as  a  white 
robe.  No  pain,  no  palm  ;  no  cross,  no  crown  ;  no  thorn,  no 
throne;  no  gall,  no  glory.  Learn  to  glory  in  tribulations  also. 
"I  reckon  that  the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  that  shall  be  revealed  in  us." 

III.  Future  history. 

1.  Immediate  service  of  God.  —  Here,  we   are  allowed  to  spend 
much  of  our  time  in  our  worldly  callings.     It  is  lawful  for  a  man 
to  win  his  bread,  to  plough,  sow,  reap,  to  spin  and  weave.    Then, 
all  our  strength  will  be  put  forth  in  the  immediate  service  of  God. 
We  shall  stand  before  him  and  he  shall  dwell  among  us.     It  \\ill 
be  a  perpetual  Sabbath.     We  shall  spend  eternity  in  loving  God, 
in  adoring,  admiring,  and  praising  God.     We  should  spend  much 
of  our  present  time  in  this.     Some  people  imagine  that  they  are 
not  serving  God  unless  they  are  visiting  the  sick,  or  engaged  in 
some  outward  service  ;  whereas  the  highest  of  all  service  is  the 
love  of  adoration  in  the  soul.     Perhaps  God  gets  more  glory  by  a 
single  adoring  look  of  some  poor  believer  on  a  sick  bed,  than  from 
the  outward  labors  of  a  whole  day. 

2.  Not  in  the  wilderness  any  more.  —  At  present  we  are  like  a 
flock  in  the  wilderness,  our  soul  often   hungry,  and  thirsty,  and 
sorely  tried.     Often  we  feel  as  if  we  could  go  no  further,but  must 
lie  down  and  die.     Often  we  feel  temptations  too  much  for  us,  or 
persecutions   too  strong    for    us  to   bear.     When  we  are   with 
Christ  we  shall  hunger  no  more,  all   our  pains  shall  be  ended. 
Learn  to  glorify  him  in  the  fires,  to  sing  in  the  wilderness.     This 
is  the  only  world  where  you  can  give  God  the  glory. 

3.  Father,  Son,  and  Spirit  will  bless  us.  —  The  Lamb  shall  feed 
us  —  he  that  died  for  us.     We  shall  always  see  our  security  before 
us  in  our  Surety  ;  no  trembling  shall  ever  come  over  our  soul. 
He  shall  be  one  like  us  —  a  lamb  —  like  the  least  of  us  :  we  shall 
learn  of  God  from  him.    The  Spirit  will  be  like  "living  fountains 
of  water."     Here,  we  never  have  enough  ;  there,  without  mea- 
sure.    The  Father  will  be  a  father  to  us.     He   will  wipe  away 
tears  ;  the  tears  we  shed  in  dying  ;  wilderness  tears  ;  the  tears 
over  lost  friends,  and  a  perishing  world.     "  What  manner  of 
persons  ought  we  to  be  1" 

Dundee,  1840. 

SERMON    X.  55 


*  For  verily  he  took  not  on  him  the  nature  of  angels  :  but  he  took  on  him  the  seea 
of  Abraham.  Wherefore  in  all  things  it  behoved  him  to  be  made  like  unto  his 
brethren,  that  he  might  be  a  merciful  and  faithful  High  Priest  in  things  pertain- 
ing to  God,  to  make  reconciliation  for  the  sins  of  the  people.  For  in  that  he 
himself  hath  suffered,  being  tempted,  he  is  able  to  succor  them  that  are 
tempted."— Heb.  ii.,  16-18. 

Doctrine. — Christ  a  merciful  High  Priest. 

I.  The  sovereign  mercy  of  Christ  in  becoming  man. — ;<  For 
verily  he  took  not  on  him  the  nature  of  angels ;  but  he  took  on 
him  the  seed  of  Abraham."  We  read  of  two  great  rebellions  in 
the  history  of  the  universe — the  rebellion  of  the  angels,  and  the 
rebellion  of  man.  For  infinitely  wise  and  gracious  purposes  God 
planned  and  permitted  both  of  these,  that  out  of  evil  he  might 
bring  forth  good.  The  first  took  place  in  heaven  itself.  Pride 
was  the  sin  by  which  the  angels  fell,  and,  therefore,  it  is  called 
"  the  condemnation  of  the  devil."  "  They  kept  not  their  first 
estate,  but  left  their  own  habitation."  "  God  spared  them  not,  but 
cast  them  down  to  hell,  and  delivered  them  into  chains  of  dark- 
ness, to  be  reserved  unto  judgment."  The  next  fall  took  place  on 
earth.  Satan  tempted,  and  man  fell  ;  believed  the  devil  rather 
than  God,  and  so  came  under  the  curse.  "  Thou  shall  surely 
die."  Both  of  these  families  came  under  the  same  frown,  under 
the  same  condemnation,  both  were  condemned  to  the  same 
"  everlasting  fire."  But  the  glorious  Son  of  God  resolved,  from 
all  eternity,  to  die  for  sinners.  Now,  for  which  of  the  two  shall 
he  die  ?  Perhaps  the  angels  in  heaven  would  long  that  he  should 
die  for  their  once  brother  angels.  The  angelic  nature  was 
higher  than  that  of  man.  Men  had  fallen  deeper  into  sin  than  the 
rebel  angels.  Will  he  not  die  for  angels  ?  Now,  here  is  the 
answer — "  Verily  he  took  not  on  him  the  nature  of  angels  ;  but  he 
took  on  him  the  seed  of  Abraham."  Here  is  sovereign  mercy 
passing  by  one  family  and  coming  to  another.  Let  us  wonder  and 
adore  the  sovereign  mercy  of  Jesus. 

1.  Do  not  be  surprised  if  Jesus  passes  many  by.  The  Lord 
Jesus  has  been  riding  through  our  country  in  a  remarkable  m;m- 
ner,  seated  on  his  white  horse,  and  wearing  many  crowns.  He 
has  sent  out  many  arrows  and  pierced  many  hearts  in  this  place 
and  brought  many  to  his  feet ;  but  has  he  not  passed  many  by  • 
Are  there  not  many  given  up  to  their  own  hearts'  lust,  and  walk 
ing  in  their  own  counsel  ?  Be  not  surprised.  This  is  the  verf 
way  he  did  when  he  came  to  this  earth  ;  he  passed  the  gate  o; 
hell.  Although  his  bosom  was  full  of  love  and  grace,  although 
"  God  is  love,"  he  felt  it  not  inconsistent  to  pass  fallen  angels  by 
and  to  come  and  die  for  men.  And  so,  though  Jesus  is  love  still 

56  SERMON    X. 

yet  he  can  save  some,  and  leave  others  to  be  hardened.  "  Many 
widows  were  in  Israel  in  the  time  of  Elijah  the  prophet ;  but  unto 
none  of  them  was  Elijah  sent,  save  unto  Sarepta,  a  city  of  Zidon, 
.unto  a  woman  that  was  a  widow."  And  many  lepers  were  in 
Israel  at  the  time  of  Elisha  the  prophet,  and  none  of  them  was 
cleansed,  saving  Naarnan,  the  Syrian. 

2.  If  Christ  has  visited  your  soul,  give  him  all  the  glory.     "  Not 
unto  us,  Lord,  not  unto  us,  but  unto  thy  name  give  glory."     The 
only  reason  why  you  are  saved  is  the  sovereign  compassion  of 
Jesus.     It  is  not  that  you  are  better  than  others,  that  you  were 
less  wicked,  of  better  dispositions,  more  attentive  to  your  Bible. 
Many  who  have  been  left  have  been  much  more  blameless  in  their 
life.     It  is  not  that  you  have  sat  under  a  peculiar  ministry.     God 
has  made  the  same  ministry  a  means  of  hardening  multitudes.     It 
is  the  free  grace  of  God.     Love  God  for  ever  and  ever,  because 
he  chose  you  of  his  own  free  will.     Adore  Jesus,  that  he  passed 
by  millions,  and  died  for  you.    Adore  the  holy  Ghost,  that  he  came 
out  of  free  sovereign  mercy  and  awakened  you.     It  will  be  matter 
of  praise  through  eternity. 

3.  If  Christ  is  now  visiting  your  soul,  do  not  trifle  with   him. 
Some  persons,  when  Christ  begins  to  knock  at  the  door  of  their 
heart,  put  him  oft'  from  time  to  time.     They  trifle  with  their  con- 
victions.    They  say,  I  am  too  young  yet,  let  me  taste  a  little  more 
pleasure  of  the  world  ;  youth  is  the  time  for  mirth ;  another  time 
I  will  open  the  door.     Some  say,  I  am  too  busy ;  I  have  to  pro- 
vido  for  my  family ;  when  I  have  a  more  convenient  season  I  will 
call  for  thee.     Some  say,  I  am  strong  and  healthy  ;  I  hope  I  have 
many  years  to  live  ;  when  sickness  comes,  then  I  will  open  the 
door.     Consider  that  Christ  may  not  come  again.     He  is  knock- 
ing i:ow ;  let  him  in.     Another  day  he  may  pass  by   your  door. 
You  cannot  command  convictions  of  sin  to  come  when  you  like. 
Christ  is  entirely  sovereign  in  saving  souls.     No  doubt,  many  of 
you  have  had  your  last  knock  from  Christ.     Many  of  you  that 
were  once  concerned,  are  not  so  now ;  and  you  cannot  bring  it 
back  again.     There  is  no  doubt  a  time  in  every  man's  liie  when, 
if  he  opens  the  door,  he  will   be  saved ;  if  he  does  not  he  will 
perish.     Probably  this  may  be  that  time  to  many  of  you.     Christ 
may  be  giving  last  knocks  to  some  to-day. 

II.  Christ  made  like  us  in  all  things. — Christ  not  only  became 
man,  but  it  behooved  him  to  be  made  like  us  in  all  things.  He 
suffered,  being  tempted. 

In  my  last  lecture,  I  showed  you  the  only  two  points  in  which 
he  was  different  from  us.  1.  In  being  God  as  well  as  man.  In 
the  manger  at  Bethlehem,  there  lay  a  perfect  infant,  but  there  also 
was  Jehovah.  That  mysterious  being  who  rode  on  an  ass's  colt, 
and  wept  over  Jerusalem,  was  as  much  a  man  as  you  are,  and  as 
much  God  as  the  Father  is.  The  tears  he  shed  were  human  tears, 

SERMON    X.  57 

yet  the  love  of  Jehovah  swelled  below  his  mantle.  That  pale 
being  that  hung  quivering  on  the  cross  was  indeed  man,  it  wag 
hun  an  blood  that  flowed  from  his  wounds,  but  he  was  as  truly 
God.  2.  In  being  without  sin.  He  was  the  only  one  in  human 
form  of  whom  it  can  be  said,  He  was  holy,  harmless,  undented 
and  separate  from  sinners  ;  the  only  one  on  whom  God  could  look 
down  from  heaven  and  say.  This  is  my  beloved  Son  in  whom  I 
am  well  pleased.  Every  member  of  our  body  and  faculty  of  our 
mind  we  have  used  as  the  servants  of  sin.  Every  member  of  his 
body  and  faculty  of  his  mind  were  used  only  as  servants  to  holi- 
ness. His  mouth  was  the  only  human  mouth  from  which  none 
but  gracious  words  ever  proceeded.  His  eye  was  the  only  hu- 
man eye  that  never  shot  forth  flames  of  pride,  or  envy,  or  lust. 
His  hand  was  the  only  human  hand  that  never  was  stretched  forth 
but  in  doing  good.  His  heart  was  the  only  human  heart  that  was 
not  deceitful  above  all  things  and  desperately  wicked.  When 
Satan  came  to  him,  he  found  nothing  in  him.  Now,  in  these  two 
things  it  behooved  him  to  be  unlike  his  brethren,  or  he  could  not 
have  been  a  Saviour  at  all.  In  all  other  things  it  behooved  him  to 
be  made  like  us.  There  was  no  part  of  our  condition  that  he  did 
not  humble  himself  unto. 

1.  He  passed  through  all  the  terms  of  our  life  from  childhood 
to  manhood.     1st,  He  was  an  infant  of  days,  exposed  to  all  the 
pains  and  dangers  of  infancy.     "  Ye  shall  find  the  babe,  wrapped 
in  swaddling  clothes,  lying  in  a  manger."     2d,  He  bore  the  trials 
and  pains  of  boyhood.     Many  a  one,  no  doubt,  would  wonder  at 
the  holy  boy  in  the  carpenter's  shop  at  Nazareth.     He  grew  in 
wisdom,  and  in  stature,  and  in  favor  with  God  and  man.     3d,  He 
bore  the  afflictions  and  anxieties  of  manhood,  when  he  began  to 
be  about  thirty  years  of  age. 

2.  He  tasted  the  difficulties  of  many  situations  in  life.     The  first 
thirty  years,  it  is  probable,  he  shared  the  humble  occupation  of 
Joseph  the  carpenter  ;  he  tasted  the  trials  of  working  for  his  daily 
bread.     Then  he  subsisted  on  the  kindness  of  others.     Certain 
women,  which  followed  him,  ministered  unto  him  of  their  sub- 
stance.    He  had  not  where  to  lay  his  head.     Many  a  night  he 
spent  on  the  Mount  of  Olives,  or  on  the  hills  of  Galilee.     Then, 
he  bore  the  trials  of  a  gospel  minister.     He  preached  from  morn- 
ing till  night,  and  yet  with  how  small  success  ;    s%  that  he  could 
say,  "I  have  labored  in  vain,  I  have  spent  my  strength  for  naught 
and  in  vain."     How  often  he  was  grieved  by  their  unbelief ;    he 
marvelled  at  their  unbelief !     "  O  faithless  generation  !    how  long 
shall  I  be  with  you,  how  long  shall  I  suffer  you  ?"     How  often  he 
offended  many  by  his  preaching  !     "  Many  said,  this  is  an  hnrd 
saying  ;  who  can  bear  it?"     "  From  that  time  many  of  his  disciples 
went  back,  and  walked  no  more  with  Jesus;"  John  vi., 66.     How 
often  they  hated  him  for  his  love  !     "  For  my  love  they  are  my 
adversaries  :  but  I  gave  myself  unto  prayer  ;"  Ps.  cix.,  4.     How 

58  SERMON    X. 

his  own  disciples  grieved  him  by  their  want  of, faith  !  "  0  ye  of 
little  faith,  have  I  been  so  long  time  with  you  !"  The  unbeliei 
of  Thomas — their  sleeping  in  the  garden — forsaking  him  and 
fleeing — Peter  denying— Judas  betraying  him  ! 

3.  What  trials  he  had  from  his  own  family  !     Even  his  own 
brothers  did  not  believe  on  him,  but  mocked.     The  people  of  his 
town  tried  to  throw  him  over  the  rocks.     What  pain  he  suffered 
from  his  mother,  when  he  saw  the  sword  piercing  her  fond  heart ! 
Now  he  said  to  John,  "  Behold  thy  mother  !"    and  to  his  mother, 
•*  Behold  thy  son  !"  even  in  the  midst  of  his  dying  agonies. 

4.  What  trials  from  Satan  !    Believers  complain  of  Satan,  but 
they  never  felt  his  power  as  Christ  did.     What  an  awful  conflict 
was  that  during  forty  days  in  the  wilderness  !     How  fearfully  did 
Satan  urge  on  Pharisees,  and  Herod,  and  Judas,  to  torment  him  ! 
What  an  awful  hour  was  that,  when  he  said,  "  This  is  your  hour, 
and  the  power  of  darkness  !"     What  an  awful  cry  was  that,  "  Save 
me  from  the  lion's  mouth  !"  (Psalm  xxii.,  22)  when  he  felt  his  soul 
in  the  very  jaws  of  Satan  ! 

5.  What  trials  from  God  !     Believers  often  groan  under  the 
hidings  of  God's  countenance,  but  ah  !   they  seldom  taste  even  a 
drop  of  what  Christ  drank.     What  dreadful  agony  was  that  in 
Gethsemane,  when  the  blood  gushed  through  the  pores  !     How 
dreadful  was  that  frown  of  God  on  the  cross,  when  he  cried, 
"  My  God,  my  God  !"     In  all  these  things,  and  a  thousand  more, 
he  was  made  like  unto  his  brethren.     He  came  into  our  place. 
Through  eternity  we  shall  study  these  sufferings. 

1st,  Learn  the  amazing  love  of  Christ,  that  he  should  leave  glory 
for  such  a  condition. 

2d,  Learn  to  bear  sufferings  cheerfully.  You  have  not  yet  suf- 
fered as  he  did. 

III. — The  end— That  he  might  be  a  merciful  and  faithful  High 
Priest. — The  work  of  Christ  as  an  high  priest  is  here  laid  down 
as  two-fold.  1.  To  make  an  atonement  for  our  sins  ;  2.  To  suc- 
cor his  people  under  temptations. 

1.  To  make  atonement. — This  is  the  great  work  of  Christ  as 
our  high  priest.  For  this  it  was  needful  that  he  should  become 
man,  and  die.  Had  he  remained  God  alone  in  the  bosom  of  his 
Father,  he  might  have  pitied  us,  but  he  could  not  have  died  for 
us,  nor  taken  our  sins  away.  We  must  have  perished.  Every 
priest  in  the  Old  Testament  was  a  type  of  Jesus  in  this :  every 
lamo  that  was  slain  typified  Jesus  offering  up  his  own  body  a 
sacrifice  for  our  sins. 

Let  your  eye  rest  there  if  you  would  be  happy.  Those  few 
dark  hours  on  Calvary,  when  the  great  high  priest  was  offering 
up  the  amazing  sacrifice,  give  light  for  eternity  to  the  believing 
soul.  This  only  will  cheer  you  in  dying.  Not  your  graces,  nor 
your  love  to  Christ ;  not  anything  in  you,  but  only  this — ChrisJ 

SERMON    X.  59 

Hath  died.     He  loved  me,  and  gave  himself  for  me.     Christ  hath 
appeared  to  put  away  sin  by  the  sacrifice  of  himself. 

2.  To  succor  the  tempted. — All  believers  are  a  tempted  people. 
Every  day  they  have  their  trials  ;  every  time  is  to  them  a  time 
of  need.  The  unconverted  are  little  tempted  ;  they  are  not  in 
trouble  as  others,  neither  are  they  plagued  like  other  men.  They 
do  not  feel  temptations  rising  in  their  heart ;  nor  do  they  know 
the  power  of  Satan.  Before  conversion,  a  man  believes  as  little 
in  the  devil  as  he  believes  in  Christ.  But  when  a  man  comes  to 
Christ,  then  he  becomes  a  tempted  soul.  "  poor  and  needy,  seeking 
water,  and  there  is  none." 

He  is  tempted  by  God. — God  did  tempt  Abraham  ;  not  to  sin, 
for  God  cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man.  Still,  God  always  tries  his  children.  He  never  gives  faith, 
but  he  brings  his  child  into  a  situation  where  it  will  be  tried. 
Sometimes  he  exalts  him,  to  try  if  he  will  turn  proud  and  forget 
God  ;  sometimes  he  brings  him  low,  to  see  if  he  will  murmur 
against  God.  Blessed  is  the  man  that  endureth  temptations. 
Sometimes  he  brings  them  into  a  strait,  where  the  trial  is,  whether 
they  will  believe  in  him  alone,  or  trust  to  flesh  and  blood. 

The  world  tempts  a  child  of  God. — They  watch  for  their  halting 
They  love  nothing  better  than  to  see  a  child  of  God  fall  into  sin  ; 
it  soothes  their  conscience  to  think  that  all  are  equally  bad. 
They  frown,  they  smile. 

Tkeir  own  heart  is  a  fountain  of  temptation. — Sometimes  it 
says,  What  harm  is  there  in  that?  it  is  a  little  sin  ;  or,  I  will  just 
sin  this  once,  and  never  again;  or,  I  will  repent  after  and  be 

Satan  hurls  his  fiery  darts. — He  terrifies  them  away  from 
Christ,  disturbs  them  at  prayer,  fills  their  mind  with  blasphemies, 
hounds  on  the  world  against  them. 

Ah !  believers,  you  are  a  tempted  people.     You  are  always 
poor  and  needy.     And  God  intends  it  should  be  so,  to  give  you 
constant  errands  to  go  to  Jesus.     Some  may  say,  it  is  not  good  to  * 
be  a  believer  ;  but  ah  !  see  to  whom  we  can  go. 

We  have  a  merciful  and  faithful  High  Priest.  He  suffered  be- 
ing tempted,  just  that  he  might  succor  them  that  are  tempted. 
The  high  priest  of  old  not  only  offered  sacrifice  at  the  altar,  his 
work  was  not  dune  when  the  lamb  was  consumed.  He  was  to  be 
a  faiher  to  Israel.  He  carried  all  their  names,  graven  over  hia 
heart ;  he  went  in  and  prayed  for  them  within  the  veil.  He  came 
out  and  blessed  the  people,  saying,  "  The  Lord  bless  thee,  and  keep 
thee.  The  Lord  make  his  face  shine,"  &c. ;  Numbers  vi.,  24-26. 

So  it  is  with  the  Lord  Jesus.  His  work  was  not  all  done  on 
Calvary.  He  that  died  for  our  sins  lives  to  pray  for  us,  to  help 
in  every  time  of  need.  He  is  still  man  on  the  right  hand  of  God. 
He  is  still  God,  and  therefore,  by  reason  of  nis  divinity,  is  present 
here  this  day  as  much  as  any  of  us.  He  knows  your  every  sor» 

60  SERMON    XI. 

row,  trial,  difficulty ;  every  half  breathed  sigh  he  hears,  and  bringi 
in  notice  thereof  to  his  human  heart  at  the  right  hand  of  God.  Hia 
human  heart  is  the  same  yesterday,  to-day,  and  for  ever ;  it  pleads 
for  you,  thinks  on  you,  plans  deliverance  for  you. 

Dear  tempted  brethren !  Go  boldly  to  the  throne  of  grace,  to 
obtain  mercy  and  find  grace  to  help  in  your  time  of  need. 

Are  you  bereaved  of  one  you  loved  ?  Go  and  tell  Jesus ; 
spread  out  your  sorrows  at  his  feet.  He  knows  them  all ;  feels 
for  you  in  them  all.  He  is  a  merciful  high  priest.  He  is  faithful, 
too,  never  awanting  in  the  hour  of  need.  He  is  able  to  succor 
you  by  his  word,  by  his  spirit,  by  his  providence.  He  gave  you 
all  the*  comfort  you  had  by  your  friends.  He  can  give  it  you 
without  them.  He  has  taken  away  the  stream  that  you  may  go 
to  the  fountain. 

Are  you  suffering  in  body  ?  Go  to  this  high  priest.  He  is  in- 
timately acquainted  with  all  your  diseases ;  he  has  felt  that  very 
pain.  Remember  how,  when  they  brought  to  him  one  that  was 
deaf  and  had  an  impediment  in  his  speech,  he  looked  up  to  heaven 
and  sighed,  and  said.  Ephphatha  !  He  sighed  over  his  misery. 
So  he  sighs  over  you.  He  is  able  to  give  you  deliverance,  or 
patience  to  bear  it,  or  improvement  by  it. 

Are  you  sore  tempted  in  soul ;  put  into  trying  circumstances,  so 
that  you  know  not  what  to  do  ?  Look  up  ;  he  is  able  to  succor 
you.  If  he  had  been  on  the  earth  would  you  not  have  gone  tc 
him?  would  you  not  have  kneeled  and  said,  Lord  help  meT  Does 
it  make  any  difference  that  he  is  at  the  right  hand  of  God  ?  He 
is  the  same  yesterday,  to-day,  and  for  ever. 



Jit  the  Ordination  of  the  Rev.  P.  L.  Miller,  Wallacetown,  Dundee,  1840. 

•I  charge  thee  therefore  before  God,  and  the  Lord  Jesus  Christ,  who  shall  judge  the 
quick  and  the  dead  at  his  appearing,  and  his  kingdom ;  preach  the  word ;  be  in- 
stant in  season,  out  of  season ;  reprove,  rebuke,  exhort  with  all  long-suffering 
and  doctrine." — 2  Tim.  iv.,  1,  2. 

I.  Where  faithful  ministers  stand — "  Before  God  and  the  Lora 
Tesus  Christ" — There  is  not  a  more  awfully  affecting  situation  in 
ihe  whole  world  than  that  in  which  a  faithful  minister  stands. 

1.  Before  God. — This  is  true  in  two  ways: 

1st,  As  a  sinner  saved  by  grace.  He  was  once  far  off,  but  rs 
now  brought  nigh  by  the  blood  of  Jesus.  Having  "  boldness  to 


enter  into  the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living 
way  which  he  hath  consecrated  for  us  through  the  veil,  that  is  to 
say  his  flesh,"  he  draws  near.  He  stands  within  the  veil,  in  the 
holiest  of  all,  in  the  love  of  God.  He  is  justified  before  God.  A 
faithful  minister  is  an  example  to  his  flock  of  a  sinner  saved.  God 
says  to  him  as  he  did  to  Abraham,  "  Walk  before  me  and  be  thou 
perfect."  He  can  say  with  Paul,  "  I  was  a  blasphemer,  and  a 
persecutor,  and  injurious,  but  I  obtained  mercy."  A  faithful 
minister  is  like  Aaron's  rod  that  was  laid  up  beside  the  ark  of  God, 
and  budded  there. 

2d,  As  a  servant.  —  In  the  East,  servants  always  stand  in  the 
presence  of  their  master,  watching  his  hand.  The  Queen  of 
Sheba  said  to  Solomon,  "  Happy  are  these  thy  servants  which 
stand  continually  before  thee  and  hear  thy  wisdom."  So  it  is 
said  of  the  angels  that  "  they  do  always  behold  the  face  of  my 
Father  which  is  in  heaven."  Even  when  most  engaged  in  the 
service  of  the  saints,  they  feel  under  his  all-seeing,  holy,  living 
eye.  So  ovglit  faithful  ministers  to  feel.  They  should  feel  con- 
stantly in  his  presence,  under  his  soul-piercing,  gentle-guiding, 
holy,  living  eye.  "  I  will  guide  thee  with  mine  eye."  "  The 
eyes  of  the  Lord  are  over  the  righteous."  Ah  !  how  often  we  feel 
we  are  before  man.  Then  all  power  withers,  and  we  become 
weak  as  other  men  ;  but  oh  !  how  sweet  to  feel  in  the  presence 
of  God,  as  if  there  were  no  eye  on  us  but  God's.  In  prayer,  how 
sweet  to  feel  before  Him  :  to  kneel  at  his  footstool,  and  to  put  our 
hand  upon  the  mercy-seat  —  no  curtain,  no  veil,  no  cloud  between 
the  snul  and  God.  In  preaching,  how  sweet  to  say,  like  Elijah, 
when  he  stood  before  Ahab,  "  I  stand  before  the  Lord  God  of 
Israel."  To  stand  at  his  feet,  in  his  family,  in  his  pavilion,  O 
believers,  it  is  then  we  get  above  the  billows.  The  applause  of 
men,  the  rage  and  contempt  of  men,  then  pass  by  us  like  the  idle 
wind  which  we  regard  not.  Thus  is  a  rninisterjike  a  rock  in  the 
ocean  ;  the  mountain-billows  dash  upon  its  brow7  and  yet  it  stands 

2.  Before  Jesus  Christ.  —  This  is  also  true  in  two  ways  : 
1st,  The  faithfal  minister  has  a  present  sight  of  Christ  as  his 
Righteousness.  He  is  like  John  the  Baptist,  "  Seeing  Jesus  com- 
ing unto  him  he  saith,  Behold  the  Lamb  of  God  !"  Or  like  Isaiah, 
"He  saw  his  gl'»ry  and  spake  of  him."  His  own  soul  is  ever 
watching  at  Gethsemane  and  Golgotha.  O  brethren,  it  is  thus 
only  we  can  ever  speak  with,  or  with  power,  or  with 
truth,  of  the  unsearchable  riches  of  Christ.  We  must  have  the 
taste  of  the  manna  in  our  mouth,  *'  Milk  and  honey  under  our 
tongue,"  else  we  cannot  tell  of  its  sweetness.  We  must  be  drink- 
ing the  living  water  from  the  smitten  rock,  or  we  cannot  speak 
of  its  refreshing  power.  We  must  be  hiding  our  guilty  souls  in 
the  wounds  of  Jesus,  or  we  cannot  with  joy  speak  of  the  peace 
and  rest  to  be  found  there.  This  is  the  reason  why  unfaithful 

62  SERMON    XI. 

ministers  are  cold  and  barren  in  their  labor.  They  speak,  like 
Balaam,  of  a  Saviour  whose  grace  they  do  not  feel.  They  speak 
like  Caiaphas,  of  the  blood  of  Christ,  without  having  felt  its 
power  to  speak  peace  to  the  troubled  heart.  This  is  the  reason 
why  many  good  men  have  a  barren  ministry.  They  speak  from 
clear  head-knowledge,  or  from  past  experience,  but  not  from  a 
present  grasp  of  the  truth,  not  from  a  present  sight  of  the  Lamb 
of  God.  Hence  their  words  fall  like  a  shower  of  snow,  fair  and 
beautiful,  but  cold  and  freezing.  The  Lord  give  us  to  stand  in 
the  presence  of  the  Lord  Jesus. 

2d.  The  faithful  minister  should  feel  the  presence  of  a  living 
Saviour.  A  minister  should  be  like  the  bride  in  the  song,  "  Lean- 
ing upon  her  beloved."  This  was  Jeremiah's  strength  (i.,  8), 
"  Be  not  afraid  of  their  faces,  for  I  am  with  thee  to  deliver  thee 
saith  the  Lord."  So  it  was  with  Paul  (Acts  xviii.,  10),  "  Be  not 
afraid,  but  speak  and  hold  not  thy  peace  :  for  I  am  with  thee,  and 
no  man  shall  set  on  thee  to  hurt  thee  ;  for  I  have  much  people  in 
this  city."  So  Jesus  told  all  the  disciples,  "  Yet  a  little  while 
and  the  world  seeth  me  not,  but  ye  see  me.  Because  I  live 
ye  shall  live  also."  And  again  he  says  expressly,  "  Lo,  I  am  with 
you  alway,  even  to  the  end  of  the  world."  Yes,  brethren,  Christ 
is  as  truly  walking  in  the  midst  of  the  seven  golden  candlesticks, 
as  truly  in  this  place  to-day,  as  if  you  saw  him  with  your  bodily 
eyes.  His  humanity  is  at  the  right  hand  of  God,  appearing  in  the 
presence  of  God  for  us.  His  Godhead  fills  all  in  all.  Thus  he  is 
with  us,  standing  at  our  right  hand,  so  that  he  cannot  be  moved. 
It  is  sweet  to  know  and  feel  this.  Thus  only  can  we  be  sustained 
amid  all  the  trials  of  the  ministry.  Are  we  weary  ?  we  can 
lean,  like  John,  upon  his  bosom.  Are  we  burdened  with  a  sense 
of  sin  ?  we  can  hide  in  the  clefts  of  that  rock  of  ages.  Are  we 
empty?  we  can  look  up  to  him  for  immediate  supply.  Are  we 
hated  of  all  men  ?  we  can  hide  under  his  wings.  Stand  before  ths 
Lord  Jesus  Christ,  and  then  you  may  smile  at  Satan's  rage,  and 
face  a  frowning  world.  Learn  here  also  the  guilt  of  refusing  a 
gospel  ministry.  "  He  that  refuseth  you  refuseth  me  ;  and  he  that 
refuseth  me  refuseth  Him  that  sent  me." 

3.  Within  sight  of  judgment, — "  Who  shall  judge  the  quick  and 
dead." — Ministers  and  their  flocks  shall  meet  together  before  the 
throne  of  the  Lord  Jesus.  That  will  be  a  solemn  day.  They 
have  many  solemn  meetings  on  earth.  An  Ordination  day  is  a 
solemn  day.  Their  meetings  from  Sabbath  to  Sabbath  are  solemn 
meetings  ;  and  Sacrament  days  are  very  solemn  days.  But  their 
meeting  at  the  judgment  seat  will  be  by  far  the  most  solemn  of 
all.  Then, 

1st,  The  minister  will  give  in  his  account  either  with  joy  or  with 
grief.  He  will  no  more  meet  to  plead  with  the  people,  or  to  pray 
with  them,  but  to  bear  witness  how  they  received  the  word.  O" 
come  he  will  give  account  with  a  joyful  countenance,  that  they 

SERMON    XI.  63 

received  the  word  with  all  readiness  of  mind,  that  they  were  con- 
verted and  became  like  little  children ;  these  will  be  his  joy  and 
crown.  Of  most  with  grief,  that  he  carried  the  message  to  them, 
but  they  would  not  come,  they  made  light  of  it ;  or  perhaps  they 
listened  for  awhile,  but  drew  back  into  perdition.  He  will  be  a 
swift  witness  against  them  in  that  day.  "  Depart,  ye  cursed." 

2d,  Then  the  people  will  give  in  their  account  of  the  minister. 
If  he  was  faithful ;  if  he  made  it  his  meat  and  drink  to  do  the  will 
of  God  ;  if  he  preached  the  whole  truth  with  seriousness,  urgency, 
iove  ;  if  he  was  holy  in  his  life ;  if  he  preached  publicly,  and  from 
house  to  house :  then  that  minister  shall  shine  like  the  stars.  If 
he  was  unfaithful ;  if  he  fed  himself  but  not  the  flock ;  if  he  did 
not  seek  the  conversion  of  souls ;  did  not  travail  in  birth ;  if  he 
sought  his  own  eas?,  his  own  wealth,  his  own  praise,  and  not  their 
souls :  then  shall  the  loud  curses  of  ruined  souls  fall  on  that  wretched 
man,  and  God  shall  say,  Take  the  unfaithful  servant,  and  bind  him 
hand  and  foot,  and  cast  him  into  outer  darkness.  O  believers,  it 
is  the  duty  of  ministers  to  preach  with  this  solemn  day  in  their 
eye.  We  should  stand,  like  Abraham,  looking  down  on  the  smoke 
of  Sodom ;  like  John,  listening  to  the  new  song  and  golden  harps 
of  the  New  Jerusalem.  Would  not  this  take  away  the  fear  of 
man?  Would  not  this  make  us  urgent  in  our  preaching?  You 
must  either  get  these  souls  into  Christ,  or  you  will  yet  see  them 
lying  down  in  everlasting  burnings.  O  brethren,  did  I  not  say 
truly  that  the  place  where  a  minister  stands  is  the  most  solemn 
spot  in  all  this  world  ? 

II.  The  grand  business  of  the  faithful  minister — Described  in 
two  ways:  1.  Generally — Preach  the  Word.  2.  More  in  de- 
tail— Reprove,  rebuke,  exhort. 

1.  Preach  the  Word. — The  grand  work  of  the  minister,  in  which 
he  is  to  lay  out  his  strength  of  body  and  mind,  is  preaching.  Weak 
and  foolish  as  it  may  appear,  this  is  the  grand  instrument  which 
God  has  put  into  our  hands,  by  which  sinners  are  to  be  saved,  and 
saints  fitted  for  glory.  It  pleased  God,  by  the  foolishness  of  preach- 
ing, to  save  them  that  believe.  It  was  to  this  our  blessed  Lord 
devoted  the  years  of  his  own  ministry.  Oh  !  what  an  honor  has 
he  put  upon  this  work,  by  preaching  in  the  synagogues,  in  the 
temple,  and  by  the  blue  waves  of  Galilee,  under  the  canopy  of 
heaven.  Has  he  not  consecrated  this  world  as  preaching  ground  ? 
This  was  the  grand  work  of  Paul  and  all  the  apostles ;  for  this 
was  our  Lord's  command,  "Go  ye  into  all  the  world  and  preach 
the  Gospel."  O  brethren,  this  is  our  great  work.  It  is  well  to 
vis^t  the  sick,  and  well  to  educate  children,  and  clothe  the  naked. 
It  is  well  to  attend  Presbyteries.  It  is  well  to  write  books  or  read 
them  ;  but  here  is  the  main  thing — Preach  the  Word.  The  pulpit 
is,  as  George  Herbert  says,  "  our  joy  and  throne."  This  is  our 
watch-tower.  Here  we  must  warn  the  people.  The  silver 

64  SERMON    XI. 

trumpet  is  put  into  our  hand.  Woe  be  unto  us  if  we  preach  not 
the  Gospel. 

The  Matter — the  Word. — It  is  in  vain  we  preach,  if  we  preach 
not  the  word — the  truth  as  it  is  in  Jesus. 

1st,  Not  other  matters.  "  Ye  are  my  witnesses."  "  The  same 
came  to  bear  witness  of  that  light."  We  are  to  speak  of  nothing 
but  what  we  have  seen  and  heard  from  God.  It  is  not  the  work 
of  the  minister  to  open  up  schemes  of  human  wisdom  or  learn- 
ing, nor  to  bring  his  own  fancies,  but  to  tell  the  acts  and  glories  of 
the  Gospel.  We  must  speak  of  what  is  within  the  Word  of  God. 

2d,  Preach  the  Word ;  the  most  essential  parts  especially.  If 
you  were  with  a  dying  man,  and  knew  he  had  but  half  an  hour 
to  live,  what  would  you  tell  him  ?  Would  you  open  up  some  of 
the  curiosities  of  the  Word,  or  enforce  some  of  the  moral  com- 
mands of  the  Word  ?  Would  you  not  tell  him  his  undone  condi- 
tion by  nature  and  by  wicked  works  ?  Would  you  not  tell  him 
of  the  love  and  dying  of  the  Lord  Jesus  ?  Would  you  not  tell 
him  of  the  power  of  the  Holy  Spirit  ?  These  are  the  essential 
things  which  a  man  must  receive  or  perish.  These  are  the  great 
subject-matters  of  preaching.  Should  we  not  preach  as  Jesus  did 
when  he  went  to  Emmaus,  when  he  began  at  Moses  and  all  the 
prophets,  and  expounded  to  them  the  things  concerning  himself? 
Let  there  be  much  of  Christ  in  your  ministry,  says  the  excellent 
Eliot.  Rowland  Hill  used  to  say,  See  there  be  no  sermon  with- 
out three  R's  in  it :  Ruin  by  the  fall,  Righteousness  by  Christ,  and 
Regeneration  by  the  Spirit.  Preach  Christ  for  awakening,  Christ 
for  comforting,  Christ  for  sanctifying.  "  God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ.'' 

3d,  Preach  as  the  Word.  I  would  humbly  suggest  for  the  con- 
sideration of  all  ministers,  whether  we  should  not  preach  more  in 
the  manner  of  God's  Word.  Is  not  the  Word  the  sword  of  the 
Spirit  ?  Should  not  our  great  work  be  to  take  it  from  its  scab- 
bard, to  cleanse  it  from  all  rust,  and  then  apply  its  sharp  edge  to 
the  consciences  of  man  ?  It  is  certain  the  fathers  used  to  preach 
in  this  manner.  Brown,  of  Haddington,  used  to  preach  as  if  he 
had  read  no  other  book  than  the  Bible.  It  is  the  truth  of  God  in 
its  naked  simplicity  that  the  Spirit  will  most  honor  and  bless. 
"  Sanctify  them  through  thy  truth  :  thy  Word  is  truth." 

2.  Reprove,  rebuke,  exhort. — The  first  work  of  the  Spirit  on  the 
natural  heart  is  to  reprove  the  world  of  sin.  Although  he  is  the 
Spirit  of  love,  although  a  dove  is  his  emblem,  although  he  be 
compared  to  the  soft  wind  and  gentle  dew,  still  his  first  work  is 
to  convince  of  sin.  If  ministers  are  filled  with  the  same  Spirit, 
they  will  begin  in  the  same  way.  It  is  God's  usual  method  to 
awaken  them,  and  bring  them  to  despair  of  salvation  by  their  own 
righteousness,  before  he  reveals  Christ  to  them.  So  it  was  with 
the  jailor.  So  it  was  with  Paul  ;  he  was  blind  three  days.  A 
faithful  minister  must  lay  himself  out  for  this.  Plough  up  the  fal- 

SERMON    XI.  65 

low-grouna,  and  sow  not  among  thorns.  Men  must  be  brought 
down  by  law  work  to  see  their  guilt  and  misery,  or  all  our  preach- 
ing  is  beating  the  air.  O  brethren,  is  this  our  ministry  ?  Let  us 
do  this  plainly.  The  most,  I  fear,  in  all  our  congregations,  are 
sailing  easily  down  the  stream  into  an  undone  eternity,  unconvert- 
ed and  unawakened.  Brethren,  they  will  not  thank  us  in  eterni.y 
for  speaking  smooth  things — for  sewing  pillows  to  their  arm-holes, 
and  crying,  Peace,  peace,  when  there  is  no  peace.  No  ;  they 
may  praise  us  now,  but  they  will  curse  our  flattery  in  eternity. 
O  for  the  bowels  of  Jesus  Christ  in  every  minister,  that  we  might 
long  after  them  all  !  Exhort. — The  original  word  means  to  com- 
fort, to  speak  as  the  Comforter  does.  This  is  the  second  part  of 
the  Spirit's  work,  to  lead  to  Christ,  to  speak  good  news  to  the 
soul.  This  is  the  most  difficult  part  of  the  Christian  ministry. 
Thus  did  John,  "  Behold  the  Lamb  of  God."  Thus  did  Isaiah, 
"  Comfort  ye,  comfort  ye."  Thus  did  our  Lord  command,  "Go, 
preach  the  gospel  to  every  creature."  It  is  true  this  makes  the 
feet  of  the  gospel  messenger  beautiful  on  the  mountains.  He  has 
to  tell  of  a  full,  free,  Divine  Saviour. 

And  here  I  would  observe,  what  appears  to  me  a  fault  in  the, 
preaching  of  our  beloved  Scotland.  Most  ministers  are  accustomed 
to  set  Christ  before  the  people.  They  lay  down  the  gospel  clearly 
and  beautifully,  but  they  do  not  urge  men  to  enter  in.  Now,  God 
says,  exhort,  beseech  men,  persuade  men  ;  not  only  point  to  the 
open  door,  but  compel  them  to  come  in.  O  to  be  more  merciful 
to  souls,  that  we  would  lay  hands  on  men,  and  draw  them  into  the 
Lord  Jesus  ! 

III.  The  manner. 

•1.  With  long-suffering. — There  is  no  grace  more  needed  in  the 
Christian  ministry  than  th  s.  This  is  the  heart  of  God  the  Father 
towards  sinners  ;  "  he  is  long-sufForing  to  usward,  not  willing  that 
any  should  perish."  This  is  the  heart  of  the  Lord  Jesus.  How 
tenderly  does  he  cry,  "  O  Jerusalem,  Jerusalem,  how  often  would 
I,"  &c.  This  is  the  mind  of  the  Holy  Spirit  in  striving  with  men. 
He  will  not  always  strive,  but,  oh !  how  long  he  does  strive  with 
men  !  Dear  believers,  had  he  not  striven  long  with  us,  we  would 
this  day  have  been  like  Lot's  wife,  monuments  of  grace  resisted. 
Now,  such  ought  ministers  to  be.  Above  all  men  we  need  "love 
that  suffers  long  and  is  kind."  Sometimes,  when  sinners  are  ob- 
itinate  and  hard-hearted,  we  are  tempted  to  give  up  in  despair, 
or  to  lose  temper  and  scold  them — like  the  disciples  calling  down 
fire  from  heaven.  But,  brethren,  we  must  be  of  another  spirit. 
The  wrath  of  man  worketh  not  the  righteousness  of  God.  Only 
be  filled  with  the  spirit  of  Christ,  and  it  will  make  us  patient 
toward  all.  It  will  make  us  cry,  "  How  often  would  I,"  &c. 

2.  With  doctrine. — Some  good  men  cry,  Flee,  flee,  without 
•bowing  the  sinner  what  he  is  to  flee  from  ;  and  again,  they  cry, 

66  SERMON    XI. 

Come,  come,  without  showing  plainly  the  way  of  pardon  and 
peace.  These  men  act  as  one  would  do  who  should  run  through 
the  streets  crying.  Fire,  lire,  without  telling  where.  In  the  preach- 
ing of  the  Apostles,  you  will  observe  the  clear  and  simple  state- 
ment of  the  truth  preceding  the  warm  and  pathetic  exhortation. 
This  has  always  been  followed  by  the  most  judicious  and  success- 
ful divines. 

It  behooves  ministers  to  unite  the  cherub  and  the  seraph  in  their 
ministry — the  angel  of  knowledge  and  the  angel  of  burning  zeal. 
If  we  would  win  souls,  we  must  point  clearly  the  way  to  heaven, 
while  we  cry,  Flee  from  the  wrath  to  come.  I  believe  we  cannot 
lay  down  the  guilt  of  man,  his  total  depravity,  and  the  glorious 
gospel  of  Christ,  too  clearly  ;  that  we  cannot  urge  men  to  embrace 
and  flee  too  warmly.  O  for  a  pastor  who  unites  the  deep  know- 
ledge of  Edwards,  the  vast  statements  of  Owen,  and  the  vehement 
appeals  of  Richard  Baxter  ! 

3.  With  urgency. — If  a  neighbor's  house  were  on  fire,  would  we 
not  cry  aloud  and  use  every  exertion  ?     If  a  friend  were  drown- 
ing, would  we  be  ashamed  to  strain  every  nerve  to  save  him  ? 
But  alas  !  the  souls  of  our  neighbors  are  even  now  on  their  way  to 
everlasting  burnings — they  are  ready  to  be  drowned  in  the  depths 
of  perdition.     Oh  !  shall  we  be  less  earnest  to  save  their  never- 
dying  souls,  than  we  would  be  to  save  their  bodies  ?     How  anxious 
was  the  Lord  Jesus  in  this — when  he  came  near  and  beheld  the 
city,  he  wept  over  it !     How  earnest  was  Paul,  "  Remember  that 
by  the  space  of  three  years  I  ceased  not  to  warn  every  one  night 
and  day  with  tears."     Such  was  George  Whitfield  ;    that  great 
man  scarcely  ever  preached   without   being  melted  into  tearw. 
Brethren,  there  is  need  of  the  same  urgency  now.     Hell  is  as 
deep  and  as  burning  as  ever.     Unconverted  souls  are  as  surely 
rushing  to  it.     Christ  is  as  free — pardon  as  sweet  as  ever  !     Ah  ! 
how  we  shall  be  amazed  at  our  coldness  when  we  do  get  to  heaven  ! 

4.  At  all  times. — Our  Lord  went  about  continually  doing  good  ; 
ne  made  it  his  meat  and  drink.     "  Daily  in  the  temple."     So  should 
we.     Satan  is  busy  at  all  times ;  he  does  not  stand  upon  ceremony, 
he  does  not  keep  himself  to  Sabbath-days,  or  canonical  hours. 
Death  is  busy.     Men  are  dying  while  we  are  sleeping.     About 
fifty  die  every  minute  ;  nearly  one  every  second  entering  into  an 
unchangeable  world  !     The  Spirit  of  God  is  busy.     Blessed  be 
God,  he  hath  cast  our  lot  in  times  when  there  is  the  moving  of  the 
great  Spirit  among  the  dry  bones.     Shall  ministers  then  be  idle, 
or  stand  upon  ceremony  ?     O  that  God  would  baptize  us  with 
the  Holy  Ghost  and  with  fire,  that  we  might  be  all  changed  as  into 
a  flame  of  fire,  preaching  and  building  up  Christ's  Church  till  our 
latest,  our  dying  hour. 


MY  DEAR  BROTHER — It  is  not  many  years  ago  since  you  and  J 

SERMON    XI.  67 

played  together  as  children,  and  now,  by  the  wonderful  providence 
of  God.  I  have  been  appointed  to  preside  at  your  ordination  to  the 
office  of  the  holy  ministry.  Truly  His  way  is  in  the  sea,  and  His 
path  in  the  deep  waters.  Do  not  think,  then,  that  I  mean  to  as- 
sume an  authority  which  I  have  not.  I  cannot  speak  to  you  as  a 
father,  but,  as  a  brother  beloved  in  the  Lord,  let  me  address  a  few 
words  of  counsel  to  you. 

1.  Thank  God  for  putting  you  into  the  ministry.  "  I  thank 
Christ  Jesus  my  Lord  for  that  he  counted  me  faithful,  putting  me 
into  the  ministry."  "  To  me  who  am  less  than  the  least  of  all  saints," 
&c.  O  brother,  thank  God  for  saving  your  soul — for  sending  His 
spirit  into  your  heart,  and  drawing  you  to  Christ.  But  this  day  you 
have  a  new  cause  of  thankfulness  in  being  put  into  the  ministry.  It  is 
the  greatest  honor  in  this  world.  "  Had  I  a  thousand  lives,  I  would 
willingly  spend  them  in  it ;  and  had  I  a  thousand  sons,  I  would  gladly 
devote  them  to  it."  True,  it  is  an  awfully  responsible  office  :  the 
eternity  of  thousands  depends  on  your  faithfulness  ;  but  ah  !  the 
grace  is  so  full,  and  the  reward  so  glorious.  If,  said  the  dying 
Payson,  "  If  ministers  only  snvv  the  prcciousness  of  Christ,  they 
would  not  be  able  to  refrain  from  clapping  their  hands  with  joy, 
and  exclaiming,  I  am  a  minister  of  Christ  !  I  am  a  minister  of 
Christ !  "  Do  not  forget,  then,  dear  brother,  amid  the  broken  ac- 
cents of  confession  from  a  broken  heart,  to  pour  out  a  song  of 
thankfulness.  Thanks  be  to  God,  for  my  own  part,  during  the  few 
years  I  have  been  a  minister,  I  can  truly  say,  that  I  desire  no  other 
honor  upon  earth  than  to  be  allowed  to  preach  the  everlasting 
gospel.  Thanks  be  to  God  for  his  unspeakable  gift. 

2.  Seek  the  anointing  of  the  Holy  Spirit. — The  more  anointing 
of  the  Holy  Spirit  you  have,  the  more  will  you  be  a  happy,  holy, 
and  successful  minister.  You  remember  the  two  olive  trees  that 
stood  close  by  the  golden  candlestick,  and  emptied  the  golden  oil 
out  of  themselves.  These  represent  successful  ministers,  anointed 
ones  that  stand  by  the  Lord  of  the  whole  earth.  The  Lord  make 
you  like  one  of  them.  Remember  John  the  Baptist — "  He  shall 
be  filled  with  the  Holy  Ghost,  and  many  of  the  children  of  Israel 
shall  he  turn  to  the  Lord  their  God."  The  Lord  fill  you  in  like 
manner,  and  then  you  will  be  a  converting  minister.  Remember 
the  Apostles  ;  before  the  day  of  Pentecost  they  were  dry,  sapless 
trees — they  had  little  fruit  ;  but  when  the  Spirit  came  on  them 
like  a  mighty  rushing  wind,  then  three  thousand  were  pricked  to 
the  heart. 

Oh  !  brother,  plead  with  God  to  fill  you  with  the  Spirit,  that  you 
may  stand  in  his  counsel,  and  cause  the  people  to  hear  His  words, 
and  turn  many  from  the  evil  of  their  ways.  You  know  that  a 
heated  iron,  though  blunt,  can  pierce  its  way  even  where  a  much 
sharper  instrument,  if  cold,  could  not  enter.  Pray  that  you  may 
be  filled  with  the  fire  of  the  Spirit,  that  you  may  pierce  into  the 
hard  hearts  of  unconverted  sinners. 

68  SERMON    XI. 

3.  Do  not  rest  without  success  in  your  ministry. — Success  is  the 
rule  under  a  living  ministry  ;  want  of  success  is  the  exception. 
"  The  want  of  ministerial  »uccess,"  says  Robinson,  "  is  a  tremendous 
circiunstance,  never  to  be  contemplated  without  horror."  Your 
people  will  be  of  two  kinds: — 

(1st,)  The  Lord's  people. — Those  who  are  already  in  Christ, 
seek  for  success  among  them.  He  gave  some  pastors  and  teach- 
ers for  the  perfecting  of  the  saints.  Never  forget  Christ's  words, 
"Feed  my  sheep,  feed  my  lambs."  Be  like  Barnabas,  a  son  of 
consolation.  Exhort  them  to  cleave  to  the  Lord.  Do  not  say, 
M  They  are  sate  and  I  will  let  them  alone."  This  is  a  great  mis- 
take. See  how  Paul  laid  out  his  strength  in  confirming  the  dis- 
ciples. Be  a  helper  of  their  joy.  Do  not  rest  till  you  get  them  to 
live  under  the  pure,  holy  rules  of  the  Gospel. 

(2d.)  The  great  mass  you  will  find  to  be  unconverted.  Go, 
brother,  leaving  the  ninety-nine,  go  after  the  one  sheep  that  was 
lost.  Leave  your  home,  your  comforts,  your  bed,  your  ease,  your 
all,  to  feed  lost  souls.  The  Lord  of  Glory  left  heaven  for  this :  it 
is  enough  for  the  disciple  to  be  as  his  Master.  It  is  said  of  Alleine, 
that  "he  w  is  infinitely  and  insatiably  greedy  of  the  conversion  of 
souls."  Rutheriurd  wrote  to  his  dear  people,  "My  witness  is 
above,  that  your  heaven  would  be  two  heavens  to  me,  and  the  sal- 
vatiun  of  you  all  as  two  salvations  to  me."  The  Lord  give  you 
this  heavenly  compassion  for  this  people.  Do  not  be  satisfied  with- 
out conversion.  You  will  often  find  that  there  is  a  shaking  among 
the  dry  bones,  a  coming  together  bone  to  his  bone ;  skin  and  flesh 
come  upon  them,  but  no  breath  in  them.  Oh  !  brother,  cry  for  the 
breath  of  heaven.  Remember  a  moral  sinner  will  lie  down  in  the 
same  hell  w,th  the  v.lest. 

4.  Lead  a  holy  life. — I  believe,  brother,  that  you  are  born  from 
above,  and,  therefore,  I  have  confidence  in  God  touching  you,  that 
you  will  be  kept  from  the  evil.     But,  oh  !  study  universal  holiness 
of  life.     Your  whole  usefulness  depends  on  this.     Your  sermon 
on  Sabbath  lasts  but  an  hour  or  two;  your  life  preaches  all  the 
week.     Remember,. ministers  are  standard-bearers.     Satan  aims 
his  fiery  darts  at  them.     If  he  can  only  make  you  a  covetous  min- 
ister, or  a  lover  of  pleasure,  or  a  lover  of  praise,  or  a  lover  of  good 
eating,  then  he  has  ruined  your  ministry  for  ever.     Ah !  let  him 
preach  on  fifty  years,  he  will  never  do  me  any  harm.    Dear  brother, 
cast  yourself  at  the  feet  of  Christ,  implore  his  Spirit  to  make  you 
a  holy  man.     Take  heed  to  thyself  and  to  thy  doctrine. 

5.  Last  of  all,  be  a  man  of  prayer. — Give  yourself  to  prayer 
and  to  the  ministry  of  the  Word.     If  yor  do  not  pray,  God  will 
probably  lay  you  aside  from  your  ministry,  as  he  did  me,  to  teach 
you  to  pray.     Remember  Luther's  maxim,  "  Bene  orasse  est  bene 
ttuduisse."     Get  your  texts  from  God,  your  thoughts,  your  words, 
from  God.     Carry  the  names  of  the  little  flock  upon  your  breast 
like  the  High  Priest,  wrestle  for  the  unconve  '*d.     lather  spent 

SERMON    XI.  69 

his  three  best  hours  in  prayer.  John  Welch  prayed  seven  or  eight 
hours  a  day.  He  used  to  keep  a  plaid  on  his  bed  that  he  might 
wrap  himself  in  it  when  he  rose  during  night.  Sometimes  his  wife 
found  him  on  the  ground  lying  weeping.  When  she  complained,  he 
would  say,  "  O,  woman !  I  have  the  souls  of  three  thousand  to 
answer  for,  and  I  know  not  how  it  is  with  many  of  them."  Oh ! 
that  God  would  pour  down  this  spirit  of  prayer  on  you  and  me, 
and  all  the  ministers  of  our  beloved  Church,  and  then  we  shall  sre 
better  days  in  Scotland.  I  commend  you  to  God,  &c. 


DEAR  BRETHREN — I  trust  that  this  is  to  be  the  beginning  of 
many  happy  days  to  you  in  this  place.  Gifts  in  answer  to  prayer  are 
always  the  sweetest.  I  believe  your  dear  pastor  has  been  given 
you  in  answer  to  prayer,  for  I  do  not  think  your  wonderful  unani- 
mity can  be  accounted  for  in  any  other  way. 

1.  Love  your  pastor. — So  far  as  I  know  him  he  is  worthy  of 
your  love.     I  believe  he  is  one  to  whom  the  Lord  has  been  very 
merciful,  that  God  has  already  owned  his  labors,  and  I  trust,  will 
a  thousand  times  more.     Esteem  him  very  highly  in  love  for  his 
work's  sake.     You  little  know  the  anxieties,  temptations,  pains, 
and  wrestlings,  he  will  be  called  to  bear  for  you.     Few  people 
know  the  deep  wells  of  anxiety  in  the  bosom  of  a  faithful  pastor. 
Love  and  reverence  him  much.     Do  not  make  an  idol  of  him ; 
that  will  destroy  his  usefulness.     It  was.  said  of  the  Erskines  that 
men  could  not  see  Christ  over  their  heads.     Remember,  look  be- 
yond him  and  above  him.     Those  that  would  have  worshipped 
Paul  were  the  people  who  stoned  him.     Do  not  stumble  at  his  in- 
firmities.    There  are  spots  upon  the  sun,  and  infirmities  in  the  best 
of  men.     Cover  them,  do  not  stumble  at  them.     Would  you  re- 
fuse gold  because  it  was  brought  you  in  a  ragged  purse  ?     Would 
you  refuse  pure  water  because  it  came  in  a  chipped  bowl  ?     The 
treasure  is  in  an  earthen  vessel. 

2.  Make  use  of  your  pastor. — He  has  come  with  good  news 
from  a  far  country.     Come  and  hear. 

(1st,)  Wait  patiently  on  his  ministry. — He  does  not  come  in  his 
own  name.  The  Lord  is  with  him.  If  you  refuse  him,  you  will 
refuse  Christ ;  for  he  is  the  messenger  of  the  Lord  of  Hosts. 

(2rf,)  Welcome  him  into  your  houses. — He  is  coining,  like  his 
Master,  to  seek  that  which  was  lost,  and  to  bind  up  lhat  which  is 
broken ;  to  strengthen  that  which  was  sick,  and  to  bring  again 
that  which  was  driven  away.  You  have  all  need  of  him,  whether 
converted  or  not.  Remember  there  is  an  awful  curse  against 
those  who  receive  not  gospel  messages.  He  will  shake  the  dust 
off  his  feet  against  you,  and  that  dust  will  rise  against  you  in  judg- 

(3d,)  Do  not  trouble  him  about  worldly  matters. — His  grand 

70  SERMON    XI. 

concern  is  to  get  your  soul  saved.  He  is  not  a  man  of  business, 
but  a  man  of  prayer.  He  has  given  himself  to  prayer,  and  to  the 
ministry  of  the  Word. 

(4M,)  Go  freely  to  him  about  your  souls. — "  The  minister's  house 
was  more  thronged  than  ever  the  tavern  had  wont  to  be.''  These 
were  happy  days.  There  is  no  trade  I  would  like  to  see  broken 
in  this  place  but  that  of  the  taverners.  It  is  a  soul-destroying 
trade.  I  would  like  to  see  the  taverns  emptied,  and  the  minister's 
house  thronged.  Do  not  hesitate  to  go  to  him.  It  is  your  duty 
and  your  privilege.  It  is  your  duty — it  will  encourage  him,  and 
show  him  how  to  preach  to  your  souls.  It  is  your  privilege — 1 
have  known  many  get  more  light  from  a  short  conversation  than 
from  many  sermons. 

(5th,)  Be  brief. — Tell  your  case.  Hear  his  word  and  be  gone. 
Remember  his  body  is  weak,  and  his  time  precious.  You  are 
stealing  his  time  from  others  or  from  God.  I  cannot  tell  you  what 
a  blessing  it  will  be  if  you  will  be  very  short  in  your  calls.  The 
talk  of  the  lips  tendeth  to  penury. 

3.  God's  children  pray  for  him. — Pray  for  his  body,  that  he 
may  be  kept  strong,  and  spared  for  many  years.     Pray  for  his 
soul,  that  he  may  be  kept  humble  and  holy,  a  burning  and  a  shining 
light,  that  he  may  grow.     Pray  for  his  ministry,  that  it  may  be 
abundantly  blessed,  that  he  may  be  anointed  to  preach  good  tidings. 
Let  there  be  no  secret  prayer  without  naming  him  before  your 
God,  no  family  prayer  without  carrying  your  pastor  in  your  hearts 
to  God.     Hold  up  his  hands,  so  Israel  will  prevail  against  Amalrk. 

4.  Unconverted  souls,  prize  this  opportunity. — I  look  on  this  or- 
dination as  a  smile  of  heaven  upon  you.     God  might  hare  taken 
away  ministers  from  this  town  instead  of  giving  us  more.     I  be- 
lieve the  Lord  Jesus  is  saying,  "  I  have  much  people  in  this  city." 
The  door  is  begun  to  be  opened  this  day.     The  Spirit  is  beginning 
to  shine.     O  that  you  would  know  the  day  of  your  visitation  ! 
This  is  the  market-day  of  grace  beginning  in  this  end  of  the  town, 
and  you  should  all  come  to  buy.     O  that  you  knew  the  day  of  your 
visitation  !    Some,  I  fear,  will  be  the  worse  of  this  ministry,  and  not 
the  better.     The  election  will  be  saved,  and  the  rest  be  blinded. 
Some  will  yet  wish  they  had  died  before  this  ch'urch  was  opened.  Be 
sure,  dear  souls,  that  you  will  either  be  saved,  or  more  lost,  by  this 
ministry.     Your  pastor  comes  with  the  silver  trumpet  of  mercy. 
Why  will   ye  turn  it  into  the  trumpet  of  judgment  ?     He  comes 
with  glad  tidings  of  great  joy.     Why  should  you  turn  them  into 
sad  tidings  of  endless  woe  ?     He  comes  to  preach  the  acceptable 
day  of  the  Lord.     Why  will  ye  turn  it  into  the  day  of  vengeance 
»f  our  God  ? 

\Qth  Dee.,  1S40. 

SERMON    XII.  71 


*  There  is  no  fear  in  love ;  but  perfect  love  casteth  out  fear ;  because  fear  hath  tor- 
merit.  He  that  feareth  is  not  made  perfect  in  love.  We  love  him,  because  he 
first  loved  us.  If  a  man  say,  Move  God,  and  hateth  his  brother,  he  is  a  liar  ;  for 
he  that  loveth  not  his  brother  whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen  ?  And  this  commandment  have  we  from  him,  That  h«» 
who  loveth  God  loves  his  brother  also." — 1  John  iv.,  18-21. 

Doctrine. — Perfect  love  casteth  out  fear. 

I.   The  state  of  an  awakened  soul. — "  Fear  hath  torment" 
There  are  two  kinds  of  fear  mentioned  in  the  Bible  very  oppo- 
site from  one  another.     The  one  is  the  very  atmosphere  of  heaven, 
the  other  is  the  very  atmosphere  of  hell. 

1.  There  is  the  fear  of  love. — This  is  the  very  temper  of  a  little 
child  :  the  fear  of  the  Lord  is  the  beginning  of  wisdom.     This  was 
the  mind  of  Job.     "  He  feared  God  and  hated  evil."     Nay,  it  is  the 
very  spirit  of  the  Lord  Jesus.     On  him  rested  "  the  spirit  of  the 
fear  of  the  Lord,  and  made  him  of  quick  understanding  in  the  fear 
of  the  Lord." 

2.  There  is  the  fear  of  terror. — This  is  the  very  temper  of 
devils  ;  "  the  devils   believe  and  tremble."     This  is  what  was  in 
Adam  and  Eve  after  the  fall ;  they  fled  from  the  voice  of  God,  and 
tried  to  hide  themselves  in  one  of  the  trees  of  the  garden.     This 
was  the  state  of  the  Jailor  when  he  trembled,  and  sprang  in  and 
brought  them  out,  and  fell  at  their  feet,  saying,  "  Sirs,  what  must 
I  do  to  be  saved  ?"     This  is  the  fear  here  spoken  of;  tormenting 
fear.     "  Fear  hath  torment."    Some  of  you  have  felt  this  fear  that 
hath  torment.     Many  more  might  feel  it  this  day  ;  you  arc  within 
reach  of  it.     Let  me  explain  its  rise  in  the  soul. 

1st,  A  natural  man  casteth  off  fear,  and  restrains  prayer  before 
God.  "  They  have  been  at  ease  from  their  youth,  and  settled 
down  upon  their  lees,  they  have  not  been  emptied  from  vessel  to 
vessel ;  therefore,  their  taste  remains  in  them,  and  their  scent  is 
not  changed."  They  are  like  fallow-ground,  that  has  never  been 
broken  up  by  the  plough,  but  is  overrun  with  briers  and  thorns. 
Are  there  not  some  among  you  that  never  trembled  for  your 
soul?  You  think  you  are  as  good  as  your  neighbors.  Ah!  well, 
your  dream  will  be  broken  up  one  day  soon. 

2rf,  When  the  Spirit  of  God  opens  the  eyes,  he  makes  the 
stoutest  sinner  tremble.  He  shows  him  the  number  of  his  sins,  or 
rather  that  they  cannot  be  numbered.  Before,  he  had  a  memory 
that  easily  forgot  his  sins ;  o;i.ths  slipped  over  his  tongue  and  he 
knew  it  not;  every  day  added  new  sins  to  his  page  on  God's 
book,  yet  he  remembered  not.  But  now,  the  Spirit  of  God  sets 
all  his  sins  straight  before  him.  All  unpardoned,  long-forgotten 
enormities,  rise  up  behind  him.  Then  he  begins  to  tremble. 
"  Innumerable  evils  have  compassed  me  about." 

72  SERMON    XII. 

3d,  The  Spirit  makes  him  feel  the  greatness  of  sin,  the  exceed- 
ing sinfulness  of  it.  Before,  it  seemed  nothing ;  but  now,  it  rises 
like  a  flood  over  the  soul.  The  wrath  of  God  he  feels  abiding  on 
htm  ;  a  terrible  sound  is  in  his  ears.  He  knows  not  what  to  do  ; 
his  fear  hath  torment.  Sin  is  seen  now  as  done  against  a  holy 
God,  done  against  a  God  of  love,  done  against  Jesus  Christ  and 
his  love. 

4th,  A  third  thing  which  awfully  torments  the  soul  is,  corrup- 
tion working  in  the  heart.  Often  persons  under  conviction  are 
made  to  feel  the  awful  workings  of  corruption  in  their  heart. 
Often  temptation  and  conviction  of  sin  meet  together,  and  awfully 
torment  the  soul,  rending  it  in  pieces.  Conviction  of  sin  is  piercing 
his  heart,  driving  him  to  flee  from  the  wrath  to  come,  and  yet  at 
the  same  moment  some  raging  lust,  or  envy,  or  horrid  malice,  is 
boiling  in  his  heart,  driving  him  towards  hell.  Then  a  man  feels 
a  hell  within  him.  In  hell  there  will  be  this  awful  mixture  ;  there 
will  be  an  overwhelming  dread  of  the  wrath  of  God,  and  yet  cor- 
ruption boiling  up  within,  will  drive  the  soul  more  and  more  into 
the  flames.  This  is  often  felt  on  earth.  Some  of  you  may  be 
feeling  it.  This  is  the  fear  that  hath  torment. 

5th,  Another  thing  the  Spirit  convinces  the  soul  of  is,  his  in- 
ability to  help  himself.  When  a  man  i-s  first  awakened,  he  says,  I 
shall  soon  get  myself  out  of  this  sad  condition.  He  falls  upon 
many  contrivances  to  justify  himself.  He  changes  his  life ;  he 
tries  to  repent,  to  pray.  He  is  soon  taught  that  "  his  righteous- 
nesses are  filthy  rags ;"  that  he  is  trying  to  cover  rags  with  filthy 
rags  ;  he  is  brought  to  feel  that  all  he  can  do  signifies  just  nothing, 
and  that  he  never  can  bring  a  clean  thing  out  of  an  unclean.  This 
sinks  the  soul  in  gloom.  This  fear  hath  torment. 

6th,  He  fears  he  shall  never  be  in  Christ.  Some  of  you  perhaps 
know  that  this  fear  hath  torment.  The  free  offer  of  Christ  is  the 
very  thing  that  pierces  you  to  the  heart.  You  hear  that  he  is 
altogether  lovely,  that  he  invites  sinners  to  come  to  him,  that  he 
never  casts  out  those  that  do  come.  But  you  fear  you  will  never 
be  one  of  these.  You  fear  you  have  sinned  too  long  or  too  much, 
you  have  sinned  away  your  day  of  grace.  Ah !  this  fear  hath 

Some  will  say,  "  It  is  not  good  to  be  awakened  then." 

Ans.  1.  It  is  the  way  to  peace  that  passeth  understanding.  It 
is  God's  chosen  method,  to  bring  you  to  feel  your  need  of  Christ 
before  you  come  to  Christ.  A'  present  your  peace  is  like  a 
drea»i :  when  you  awake  you  will  find  it  so.  Ask  awakened 
souls  if  they  would  go  back  again  to  their  slumber.  Ah  !  no  ;  if 
I  die,  let  me  die  at  the  foot  of  the  cross ;  let  me  not  perish  un- 

Ans.  2.  You  must  be  awakened  one  day.  If  not  now,  you  will 
afterwards,  in  hell.  After  death,  fear  will  come  on  your  secure 
souls.  There  is  not  one  unawakened  soul  in  hell ;  all  are  trem- 

SERMON    XII.  73 

bling  there.  The  devils  tremble ;  the  damned  spirits  tremble. 
Would  it  not  be  better  to  tiemble  now,  and  flee  to  Jesus  Christ 
for  refuge  ?  Now,  he  is  waiting  to  be  gracious  to  you.  Then,  he 
will  moc-.k  when  your  fear  cometh.  You  will  know  to  all  eternity 
that  "  fear  hath  torment." 

II.  The  change  on   believing. — "  There   is  no   fear  in   love." 
"  Perfect  love  casteth  out  fear." 

1.  The  love  here  spoken  of  is  not  our  love  to  God,  but  his  love 
to  us ;  for  it  is  called  perfect  love.      All  that  is  ours  is  imperfect. 
When  we  have  done  all,  we  must  say,  "  We  are  unprofitable  ser- 
vants."   Sin  mingles  with  all  we  think  and  do.    It  were  no  comfoit 
to  tell  us  that,  if  we  would  love  God  perfectly,  it  would  cast  oui 
fear ;  for  how  can  we  work  that  love  into  our  souls  ?     It  is  the 
Father's  love  to  us  that  casteth  out  fear.      He  is  the  Perfect  One. 
All  his  works  are  perfect.     He  can  do  nothing  but  what  is  perfect. 
His  knowledge  is  perfect  knowledge :  his  wrath  is  perfect  wrath  ; 
his  love  is  perfect  love.      It  is  this  perfect  love  which  casteth  out 
fear.     Just  as  the  sunbeams  cast  out  darkness  wherever  they  fall, 
so  does  this  love  cast  out  fear. 

2.  But  where  does  this  love  fall  ? — On  Jesus  Christ.     Twice 
God  spake  from  heaven,  and  said,  "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased."     God  perfectly  loves  his  own  Son.    He 
sees  infinite  beauty  in  his  person.     God  sees  himself  manifested. 
He  is  infinitely  pleased  with  his  finished  work.     The  infinite  heart 
of  the  infinite  God  flows  out  in  love   towards  our   Lord   Jesus 
Christ.     And  there  is  no  fear  in  the  bosom  of  Christ.     All  his  fears 
are  past.     Once  he  said,  "  While  I  suffer  thy  terrors  I  am  dis- 
tressed ;"  but  now  he  is  in  perfect  love,  and  perfect  love  casteth 
out  fear.     Hearken,  trembling  souls  !     Here  you  may  find  rest  to 
your  souls.     You  do  not  need  to  live  another  hour  under  your  tor- 
menting fears.      Jesus  Christ  has  borne  the  wrath  of  which  you 
are  afraid.     He  now  stands  a  refuge  for  the  oppressed,  a  refuge  in 
the  time  of  trouble.     Look  to  Christ,  and  your  fear  will  be  cast 
out.     Come  to  the  feet  of  Christ,  and  you  will  find  rest.     Call 
upon  the  name  of  the  Lord,  and  you  will  be  delivered.     You  say, 
you  cannot  look,  nor  come,  nor  cry,  for  you  are  helpless.      Hear, 
then,  and  your  soul  shall  live.      Jesus  is  a  Saviour  to  the  helpless. 
Christ  is  not  only  a  Saviour  to  those  who  are  naked,  and  empty 
and  have  no  goodness  to  recommend  themselves,  but  he  is  a  Sa- 
viour to  those  who  are  unable  to  give  themselves  to  him.     You 
cannot  be  in  too  desperate  a  condition  for  Christ.      As  long  as  you 
remain   unbelieving,   you  are  under   his    perfect  wrath  ;    wrath 
without  any  mixture.     The  wrath  of  God  will  be  as  amazing  as 
his  love.     It  corncs  out  of  the  same  bosom.     But  the  moment  you 
look  to  Christ,  you  will  come  under  his  perfect  love — love  with- 
out any  coldness,  light  without  any  shade,  love  without  any  cloud 
or  mountain  between.     God's  love  will  cast  out  all  your  fears. 

74  SERMON    XII 

HI.  His  love  gives  boldness  in  the  Day  of  Judgment,  verse 
17.  There  is  a  great  day  coming,  often  spoken  of  in  the  Bible — 
the  Day  of  Judgment — the  day  when  God  shall  judge  the  secrets 
of  men's  hearts  hy  Christ  Jesus.  The  Christless  will  not  be  able 
to  stand  in  that  day.  The  ungodly  shall  not  stand  in  the  judg- 
ment. At  present,  sinners  have  much  boldness  ;  their  neck  is  an 
iron  sinew,  and  their  brow  brass.  Many  of  them  cannot  blush 
•when  they  are  caught  in  sin.  Amongst  ourselves,  is  it  not  amaz- 
ing how  bold  sinners  are  in  forsaking  ordinances  ?  With  what  a 
brazen  face  will  some  men  swear  !  How  bold  some  ungodly  men 
are  in  coming  to  the  Lord's  Table  !  But  it  will  not  be  so  in  a  little 
while.  When  Christ  shall  appear — the  holy  Jesus,  in  all  his  glory, 
then  brazen-faced  sinners  will  begin  to  blush.  Those  that  never 
prayed  will  begin  to  wail.  Sinners,  whose  limbs  carried  them 
stoutly  to  sin  and  to  the  Lord's  Table  last  Sabbath,  will  find  their 
knees  knocking  against  one  another.  Who  shall  abide  the  day  of 
his  coming,  and  who  shall  stand  when  he  appears  ?  When  the 
books  are  opened — the  one  the  book  of  God's  remembrance,  the 
other  the  Bible — then  the  dead  will  be  judged  out  of  those  things 
written  in  the  books.  Then  the  heart  of  the  ungodly  will  die 
within  them  ;  then  will  begin  "  their  shame  and  everlasting  con- 
tempt." Many  wicked  persons  comfort  themselves  with  this,  that 
their  sin  is  not  known,  that  no  eye  sees  them  ;  but  in  that  day  the 
most  secret  sins  will  be  all  brought  out  to  the  light.  "  Every  idle 
word  that  men  shall  speak  they  shall  give  an  account  thereof  in 
the  Day  of  Judgment."  How  would  you  tremble  and  blush,  O 
wicked  man,  if  I  were  now  to  go  over  before  this  congregation 
the  secret  sins  you  have  committed  during  the  past  week  ;  all 
your  secret  fraud  and  cheating ;  your  secret  uncleanness ;  your 
secret  malice  and  envy  ;  how  you  would  blush  and  be  confounded ! 
How  much  more  in  that  day,  when  the  secrets  of  your  whole  life 
shall  be  made  manifest  before  an  assembled  world  !  What  eternal 
confusion  will  sink  down  your  soul  in  that  day  !  You  will  be 
quite  chop-fallen  ;  all  your  pride  and  blustering  will  be  gone. 
All  in  Christ  will  have  boldness. 

1.  Because  Christ  shall  be  Judge. — What  abundant  peace  will 
it  give  you  in  that  day,  believer,  when  you  see  Christ  is  judge ! 
He  that  shed  his  blood  for  you.      He  that  is  your  surety,  your 
shepherd,  your  all.     It  will  take  away  all  fear.     You  will  be  able 
to  say,  who  shall  condemn,  for  Christ  hath  died.    In  the  very  hand 
that  opens  the  books,  you  will  see  ihe  marks  of  the  wounds  made 
by  your  sins.    Christ  will  be  the  same  to  you  in  the  judgment  that 
he  is  now. 

2.  Because  the  Father  himself  loveth  you.     Christ  and  the  Fa- 
ther are  one.     The  Father  sees  no  sin  in  you  ;  because  as  Christ 
is,  so  are  you  in  this  world.     You  are  judged  by  God  according 
to  what  the  surety  is  ;  so  that  God's  love  will  be  with  you  in  that 

SERMON    XII.  75 

day.     You  will  feel  the  smile  of  the  Father,  and  you  will  hear  the 
voice  of  Jesus  saying,  "  Come,  ye  blessed  of  my  Father." 

Learn  to  fear  nothing  between  this  and  judgment.  Fear  not, 
wait  on  the  Lord  and  be  of  good  courage. 

IV.  The  consequences  of  being  in  the  love  of  God. 

1.  "  We  love  him  because  he  first  loved  us ;"  v.  19.     When  a 
poor  sinner  cleaves  to  Jesus,  and  finds  the  forgiving  love  of  God, 
he  cannot  but  love  God  back  again.     When  the  prodigal  returned 
home  and  felt  his  Father's  arms  around  his  neck,  then  did  he  feel 
the  gushings  of  affection  toward  his  father.     When  the  summer 
sun  shines  full  .down  upon  the  sea,  it  draws  the  vapors  upward  to 
the  sky.     So  when  the  sunbeams  of  the  Son  of  Righteousness  fall 
upon  the  soul,  they  draw  forth  the  constant  risings  of  love  to  him 
in  return. 

Some  of  you  are  longing  to  be  able  to  love  God.  Come  into 
his  love  then.  Consent  to  be  loved  by  him,  though  worthless  in 
yourself.  It  is  better  to  be  loved  by  him  than  to  love,  and  it  is 
the  only  way  to  learn  to  love  him.  When  the  light  of  the  sun 
falls  upon  the  moon,  it  finds  the  moon  dark  and  unlovely,  but  the 
moon  reflects  the  light,  and  casts  it  back  again.  So  let  the  love 
of  God  shine  into  your  breast,  and  you  will  cast  it  back  again. 
The  love  of  Christ  constraineth  us.  "  We  love  him  because  ho 
first  loved  us."  The  only  cure  for  a  cold  heart  is  to  look  at  the 
heart  of  Jesus. 

Some  of  you  have  no  love  to  God  because  you  love  an  idol. 
You  may  be  sure  you  have  never  come  into  his  love :  that  curse 
rests  upon  you,  "  If  any  man  love  not  the  Lord  Jesus  Christ  let 
him  be  Anathema  maranatha." 

2.  We  love  our  brother  also.     If  you  love  an  absent  person  you 
will  love  their  picture.     What  is  that  the  sailor's  wife  keeps  so 
closely  wrapped  in  a  napkin,  laid  up  in  her  best  drawer  among 
sweet  smelling  flowers  ?     She  takes  it  out  morning  and  evening, 
and  gazes  at  it  through  her  tears.     It  is  the  picture  of  her  absent 
husband.     She  loves  it  because  it  is  like  him.     It  has  many  imper- 
fections, but  still  it  is  like.     Believers  are  the  pictures  of  God  in 
this  world.     The  spirit  of  Christ  dwells  in  them.     They  walk  as 
he  walked.     True,  they  are  full  of  imperfections ;  still  they  are 
true  copies.     If  you  love  him,  you  will  love  them.     You   will 
make  them  your  bosom  friends. 

Are  there  none  of  you  that  dislike  real  Christians  ?  You  do  not 
like  their  look,  their  ways,  their  speech,  their  prayers.  You  call 
them  hypocrites,  and  keep  away  from  them.  Do  you  know  the 
reason  ?  You  hate  the  copy,  because  you  hate  the  original ;  vou 
hate  Christ,  and  are  none  of  his. 

St.  Peter's,  1840. 



ACTION  SERMON.— October  25,  1840. 

"  But  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Chrift,  bj 
whom  the  world  is  crucified  unto  me,  and  I  unto  the  world." — Gal.  vi.,  14. 

Doctrine — Glorying  in  the  Cross. 

I.  The  subject  here  spoken  of  by  Paul.  The  Cross  of  Christ. 
— This  word  is  used  in  three  different  senses  in  the  Bible.  It  is 
important  to  distinguish  them. 

1.  It  is  used  to  signify  the  wooden  cross ;  the  tree  upon  which 
the  Lord  Jesus  was  cruciried.     The  punishment  of  the  cross  was 
a  Roman  invention.     It  was  made  use  of  only  in  the  case  of 
slaves,  or  very  notorious  malefactors.     The  cross  was  made  of 
two  beams  of  wood  crossing  each  other.     It  was  laid  on  the 
ground  and  the  criminal  stretched  upon  it.     A  nail  was  driven 
through  each  hand,  and  one  nail  through  both  the  feet.     It  was 
then  lifted  upright,  and  let  fall  into  a  hole,  where  it  was  wedged 
in.     The  crucified  man  was  then  left  to  die,  hanging  by  his  hands 
and  feet.     This  was  the  death  to  which  Jesus  stooped.     "  He 
endured  the  cross,  despising  the  shame."     "  He  became  obedient 
unto  death,  even  the  death  of  the  cross."     Matt,  xxvii.,  40,  42 ; 
Mark  xv.,  30,  32;  Luke  xxiii.,  26;  John  xix.,  17,  19,  25,  31; 
Eph.  ii.,  16. 

2.  It  is  used  to  signify  the  way  of  salvation  by  Jesus  Christ 
crucified.     So  1  Cor.  i.,  18,  "  The  preaching  of  the  Cross  is  to 
them  that  perish  foolishness,  but  unto  us  who  are  saved  it  is  the 
power  of  God ;"  compared  with  verse  23,  "  We  preach  Christ 
crucified,"  &c.     Here  it  is  plain  the  preaching  of  the  Cross  and 
the  preaching  of  Christ  crucified  are  the  same  thing.     This  is  the 
meaning  in  the*  passage  before  us,  "  God  forbid   that  I  should 
glory,  &c."     It  is  the  name  given  to  the  whole  plan  of  salvation 
by  a  crucified  Redeemer.     That  little  word  implies  the  whole 
glorious  work  of  Christ  for  us.     It  implies  the  love  of  God  in  giv- 
ing his  Son  (John  iii.,  16) ;  the  love  of  Christ  in  giving  himself 
(Eph.  v.,  2) ;  the  incarnation  of  the  Son  of  God ;  his  substitution, 
one  for  many ;  his  atoning  sufferings  and  death.     The  whole  work 
of  Christ  is  included  in  that  little  word,  the  Cross  of  Christ.     And 
the  reason  is  plain ;  his  dying  on  the  cross  was  the  lowest  point 
of  his  humiliation.     It  was  there  he  cried,  It  is  finished  ;  the  work 
of  my  obedience  is  finished  !  my  sufferings  are  finished  ;  the  work 
of  redemption  is  complete ;  the  wrath  of  my  people  is  finished ; 
and  he  bowed  the  head  and  gave  up  the  ghost.     Hence  his  whole 
finished  work  is  called  the  Cross  of  Christ. 

3.  It  is  used  to  signify  the  sufferings  borne  in  following  Christ. 

SERMON    XIII.  77 

"  If  any  man  will  come  after  me,  let  him  deny  himself  and  take 
up  his  cross  and  follow  me,"  Matt,  xvi.,  24.  When  a  man  deter- 
mines to  follow  Christ,  he  must  give  up  his  sinful  pleasures,  his 
sinful  companions ;  he  meets  with  scorn,  ridicule,  contempt, 
hatred ;  the  persecution  of  early  friends ;  his  name  is  cast  out  as 
evil.  "  He  that  will  live  godly  in  Christ  Jesus  must  suffer  perse- 
cution." Now,  to  meet  all  these  is  "  to  take  up  the  cross."  "  He 
that  taketh  not  up  his  cross  and  followeth  after  me,  is  not  worthy 
of  me." 

In  the  passage  before  us  the  words  are  used  in  the  second 
meaning ;  the  plan  of  salvation  by  a  crucified  Saviour. 

Dear  friends,  it  is  this  that  is  set  before  you  in  the  broken 
bread  and  poured  out  wine ;  the  whole  work  of  Christ  for  the  sal- 
vation of  sinners.  The  love  and  grace  of  the  Lord  Jesus  are  all 
gathered  into  a  focus  there.  The  love  of  the  Father ;  the  cove- 
nant with  the  Son  ;  the  love  of  Jesus  ;  his  incarnation,  obedience, 
death  ;  all  are  set  before  you  in  that  broken  bread  and  wine.  It 
is  a  sweet,  silent  sermon.  Many  a  sermon  contains  not  Christ 
from  beginning  to  end.  Many  show  him  doubtfully  and  imper- 
fectly. But  here  is  nothing  else  but  Christ  and  him  crucified. 
Most  rich  and  speaking  ordinance  !  Pray  that  the  very  sight  of 
that  broken  bread  may  break  your  hearts,  and  make  them  flow  to 
the  Lamb  of  God.  Pray  for  conversions  from  the  sight  of  the 
broken  bread  and  poured  out  wine.  Look  attentively,  dear  souls 
and  little  children,  when  the  bread  is  broken  and  the  wine  poured 
out.  It  is  a  heart-affecting  sight.  May  the  Holy  Spirit  bless  it. 
Dear  believers,  look  you  attentively,  to  get  deeper,  fuller  views  of 
the  way  of  pardon  and  holiness.  A  look  from  the  eye  of  Christ  to 
Peter  broke  and  melted  his  proud  heart ;  he  went  out  and  wept 
bitterly.  Pray  that  a  single  look  of  that  broken  bread  may  do  the 
same  for  you.  When  the  Roman  centurion,  that  watched  beside 
the  cross  of  Jesus,  saw  him  die,  arid  the  rocks  rend,  he  cried  out, 
Truly  this  was  the  Son  of  God  !  Look  at  this  broken  bread,  and 
you  will  see  the  same  thing,  and  may  your  heart  *>e  made  to  cry 
after  the  Lord  Jesus.  When  the  dying  thief  IOOKC  I  on  the  pale 
face  of  Irnmanuel,  and  saw  the  holy  majesty  that  beamed  from  his 
dying  eye,  he  cried,  Lord,  remember  me !  This  broken  bread 
reveals  the  same  thing.  May  the  same  grace  be  given  you,  and 
may  you  breathe  the  cry,  Lord  remember  me ! 

O  get  ripening  views  of  Christ,  dear  believers.  The  corn  in 
harvest  sometimes  ripens  more  in  one  day  than  in  weeks  before. 
So  some  Christians  gain  more  grace  in  one  day  than  for  months 
before.  Pray  that  this  may  be  a  ripening  harvest  day  in  your 

II.  Pants  feelings  towards  the  Cross  of  Christ :  "  God  forbid" 

1.  It  is  implied  that  he  had  utterly  forsaken  the  way  of  right- 

78  SERMON    XIII. 

cousness  by  deeds  of  the  law.  Every  natural  man  seeks  salvation 
by  making  himself  better  in  the  sight  of  God.  He  tries  to  mend 
his  life ;  he  puts  a  bridle  on  his  tongue  ;  he  tries  to  command  his 
feelings  and  thoughts,  all  to  make  himself  better  in  the  sight  of 
God.  Or  he  goes  further ;  tries  to  cover  h's  past  sins  by  religious 
observances ;  he  becomes  a  religious  man ;  prays,  weeps,  reads, 
attends  sacraments,  is  deeply  occupied  in  religion,  and  tries  to  get 
it  into  his  heart,  all  to  make  himself  appear  good  in  the  eye  of 
God,  that  he  may  lay  God  under  debt  to  pardon  and  love  him. 
Paul  tried  this  plan  for  long.  He  was  a  Pharisee,  touching  the 
righteousness  in  the  law  blameless ;  he  lived  an  outwardly  blame- 
less life,  and  was  highly  thought  of  as  a  most  religious  man. 
"  But  what  things  were  gain  to  me,  those  I  counted  loss  Tor  Christ." 
When  it  pleased  God  to  open  his  eyes,  he  gave  up  this  way  of 
self- righteousness  for  ever  and  ever;  he  had  no  more  any  peace 
from  looking  in  :  "  we  have  no  confidence  in  the  flesh  ;"  he  bade 
farewell  for  ever  to  that  way  of  seeking  peace.  Nay,  he  trampled 
it  under  his  feet.  "  I  do  count  them  but  dung  that  I  may  win 
Christ.  Oh  !  it  is  a  glorious  thing  when  a  man  is  brought  to  tram- 
ple under  feet  his  own  righteousness ;  it  is  the  hardest  thing  in 
the  world. 

2.  He   betook   himself  to    the   Lord  Jesus    Christ. — Paul   got 
such  a  view  of  the  glory,  brightness,  and  excellency  of  the  way 
of  salvation  by  Jesus,  that  it  filled  his  whole  heart.     All  other 
things  sunk  into  littleness.     Every  mountain  and  hill  was  brought 
low,  the  crooked  was  made  straight,  the  rough  places  smooth,  and 
the  glory  of  the  Lord  was  revealed.     As  the  rising  sun  makes  all 
the  stars  disappear,  so  the  rising  of  Christ  upon  his   soul  made 
everything  else  disappear.     Jesus  suffering  for  us  filled  his  eye  ; 
filled  his  heart.     He  saw,  believed,  and  was  happy.     Christ  for  us, 
answered  all  his  need.    From  the  Cross  of  Christ  a  ray  of  heavenly 
light  flamed  to  his  soul,  filling  him  with  light  and  joy  unspeakable. 
He  felt  that  God  was  glorified,  and  he  was  saved ;  he  cleaved  to 
the  Lord  with  full  purpose  of  heart.     Like  Edwards,  "  I  was  un- 
speakably pleased." 

3.  He  gloried  in  the  Cross. — He  confessed  Christ  before  men  ; 
he  was  not  ashamed  of  Christ  before  that  adulterous  generation ; 
he  gloried  that  this  was  his  way  of  pardon,  peace,  and  holiness 
Ah  !  what  a  change  !  once  he  blasphemed  the  name  of  Jesus,  and 
persecuted  to  the  death  those  that  called  on  his  name  ;  now  it  is 
all  his  boast,  "  Straightway  he  preached  Christ  in  the  synagogues, 
that  h^  is  the  Son  of  God."     Once  he  gloried  in  his   blameless 
life  when  he  was  among  Pharisees ;  now  he  glories  in  this,  that 
he  is  the  chief  of  sinners,  but  that  Christ  died  for  such  as  he.  Once 
he  gloried  in  his  learning,  when  he  sat  at  the  feet  of  Gamaliel; 
DOW  he  glories  in  being  reckoned  a  fool  for  Christ's  sake,  in  being 
a  little  child  led  by  the  hand  of  Jesus.     At  the  Lord's  table,  among 
his  friends,  in  heathen  cities,  at  Athens,  at  Rome,  among  the  wise 

SERMON    XIII.  79 

or  unwise,  before  kings  and  princes,  he  glories  in  it  as  the  only 
thing  worthy  of  being  known  ;  the  way  of  salvation  by  Jesua 
Christ  and  him  crucified. 

Dear  friends,  have  you  been  brought  to  glory  only  in  the  Cross 
of  Christ? 

1.  Have  you  given  over  the  old  way  of  salvation  by  the  deeds 
of  the  law  ?     Your  natural  heart  is  set  upon  that  way.     You  are 
always  for  making  yourself  better  and  better  till  you  can  lay  God 
under  obligation  to  pardon  you.     You  are  always  for  looking  in 
for  righteousness.     You  are  looking  in  at  your  convictions,  and 
sorrow  for  past  sins,  your  tears  and  anxious  prayers ;  or  you  are 
looking  in  at  your  amendment,  forsaking  of  wicked  courses,  and 
struggles  after  a  new  life  ;  or  you  are  looking  at  your  own  religious 
exercises,  your  fervency,  and  enlarged  heart  in   prayer  or  in  the 
house  of  God  ;  or  you  are  looking  at  the  work  of  the  Holy  Spirit 
in  you,  the  graces  of  the  spirit.    Alas  !  alas  !   The  bed  is  shorter  than 
that  you  can  stretch  yourself  on  it,  the  covering  is  narrower  than 
that  you  can  wrap  yourself  in  it.     Despair  of  pardon  in  that  way. 
Give  it  up  for  ever.     Your  heart  is  desperately  wicked.     Every 
righteousness  in  which  your  heart  has  anything  to  do  is  vile  and 
polluted,  and  cannot  appear  in  his  sight.     Count  it  all  loss,  filthy 
r;igs,  dung,  that  you  may  win  Christ. 

2.  Betake  yourself  to  the  Lord  Jesus  Christ.     Believe  the  love 
of  the  Lord  Jesus  Christ.     He  delighteth  in  mercy ;  he  is  ready 
to  forgive ;  in  him  compassions  flow  ;   he  justifies  the  ungodly. 
Have  you  seen  the  glory  of  the  cross  of  Jesus?     Has  it  attracted 
your  heart  ?     Do  you  feel  unspeakably  pleased  with  that  way  of 
salvation  ?     Do  you  see  that  God  is  glorified  when  you  are  saved  ? 
that  God  is  a  God  of  majesty,  truth,  unsullied  holiness,  and  inflexi- 
ble justice,  and  yet  you  are  justified  ?     Does  the  cross  of  Christ  fill 
your  heart  ?     Does  it  make  a  great  calm  in  your  soul,  a  heavenly 
rest  ?     Do  you  love  that  word,  "  the  righteousness  of  God;"  •'  the 
righteousness  which  is  by  faith,"  the  righteousness  without  works  ? 
Do  you  sit  within  sight  of  the  cross  ?     Does  your  soul  rest  there  ? 

3.  Glory  only  in  the  Cross  of  Christ.     Observe,  there  cannot  be 
a  secret  Christian.     Grace  is  like  ointment  hid  in  the  hand,  it  be- 
wrayeth  itself.     A  lively  Christian  cannot  keep  silence.     It  you 
truly  feel  the  sweetness  of  the  Cross  of  Christ,  you  will  be  con- 
strained to  confess  Christ  before  men.     "  It  is  like  the  boet  wine, 
that  goeth  down  sweetly,  causing  lips  to  speak."     Do  you  confess 
him  in  your  family  ?     Do  you  make  it  known  there  that  you  are 
Christ's  ?     Remember,  you  must  be  decided  in  your  own  house. 
It  is  the  mark  of  a  hypocrite  to  be  a  Christian  everywhere  except 
at  home.     Among  your  companions,  do  you  own   him  a  friend 
whom  you  have  found  ?     In  the  shop  and  in  the  market,  arc  you 
willing  to  be  known  as  a  man  washed  in  the  blood  of  the  lamb  ? 
Do  you  long  that  all  your  dealings  be  under  the  sweet  rules  of  the 
gospel  ?     Come  then  to  the  Lord's  Table  and  confess  him  that  hat 

80  SERMON    XIII. 

saved  your  soul.  Oh  !  grant  that  it  may  be  a  true,  free,  and  full 
confession.  This  is  my  sweet  food,  my  lamb,  my  righteousness, 
my  Lord  and  my  God,  my  all  in  all.  "  God  forbid  that  I  should 
glory  save  in  the  cross."  Once  you  gloried  in  riches,  friends, 
lame,  sin  ;  now  in  a  crucified  Jesus. 

III.  The  effects. — "  The  world  is  crucified  to  me,  and  I  unto  the 
•world."  "  If  any  man  be  in  Christ  Jesus,  he  is  a  new  creature,"  &c. 
When  the  blind  beggar  of  Jericho  got  his  eyes  opened  by  the 
Lord,  this  world  was  all  changed  to  him,  and  he  to  the  world.  So 
it  was  with  Paul ;  no  sooner  did  he  rise  from  his  knees,  with  the 
peace  of  Jesus  in  his  heart,  than  the  world  got  its  death-blow  in 
his  eyes.  As  he  hurried  over  the  smooth  stones  of  the  streets  of 
Damascus,  or  looked  down  from  the  flat  roof  of  his  house  upon  the 
lovely  gardens  on  the  banks  of  the  Abana,  the  world  and  all  its 
dazzling  show  seemed  to  his  eye  a  poor,  shrivelled,  crucified  thing. 
Once  it  was  his  all.  Once  its  soft  and  slippery  flatteries  were 
pleasant  as  music  to  his  ear.  Riches,  beauty,  pleasure,  all  that 
the  natural  eye  admires,  his  heart  was  once  set  upon  ;  but  the 
moment  he  believed  on  Jesus  all  these  began  to  die.  True,  they 
were  not  dead,  but  they  were  nailed  to  a  cross.  They  no  more 
had  that  living  attraction  for  them  they  once  had  ;  and  now  every 
day  they  began  to  lose  their  power.  As  a  dying  man  on  the  cross 
grows  weaker  every  moment,  while  his  heart's  blood  trickles  from 
the  deep  gashes  in  his  hands  and  feet,  so  the  world,  that  was  once 
his  all,  began  to  lose  every  moment  its  attractive  power.  He 
tasted  so  much  sweetness  in  Christ,  in  pardon,  access  to  God,  the 
smile  of  God,  the  indwelling  spirit,  that  the  world  became  every 
day  a  more  tasteless  world  to  him. 

Another  effect  was,  "  /  to  the  world." — As  Paul  laid  his  hand 
upon  his  own  bosom  he  felt  that  it  also  was  changed.  Once  it 
was  as  a  mettled  race-horse  that  paces  the  ground  and  cannot  be 
bridled  in  ;  once  it  was  like  the  fox-hounds  on  the  scent  impatient 
of  the  leash  ;  his  heart  thus  rushed  after  fame,  honor,  worldly 
praise  ;  but  now  it  was  nailed  to  the  cross,  a  broken,  contrite 
heart.  True,  it  was  not  dead.  Many  a  fitful  start  his  old  nature 
gave  that  drove  him  to  his  knees  and  made  him  cry  for  grace  to 
help ;  bijt  still,  the  more  he  looked  to  the  cross  of  Jesus,  the  more 
his  old  heart  began  to  die.  Every,  day  he  felt  less  desire  for  sin ; 
more  desire  for  Christ,  and  God,  and  perfect  holiness. 

Some  may  discover  that  they  have  never  come  to  Christ.  Has 
the  world  been  crucified  to  you  ?  Once  it  was  your  all;  its  praise,  its 
riches,  its  songs,  and  merry-makings  ?  Has  it  been  nailed  to  the 
cross  in  your  sight  ?  Oh  !  put  your  hand  on  your  heart.  Has  it  lost 
its  burning  desire  after  earthly  things  ?  They  that  are  Christ's  have 
crucified  the  flesh  with  its  affections  and  lusts.  Do  you  feel  that 
Jesus  has  put  the  nails  through  your  lusts  ?  Do  you  wish  they 
were  dead  ?  What  answer  can  you  make,  sons  and  daughters  of 

SERMON    XIV.  8] 

pleasure,  to  whom  the  dance,  and  song,  and  the  glass,  and  witty 
repartee,  are  the  sum  of  happiness  ?  Ye  are  none  of  Christ's. 
What  answer  can  you  make,  lovers  of  money,  sordid  money- 
makers, who  had  rather  have  a  few  more  sovereigns  than  the 
grace  of  God  in  your  heart  ?  What  answer  can  you  make,  flesh- 
pleasers,  night-walkers,  lovers  of  darkness  ?  Ye  are  not  Christ's. 
Ye  have  not  come  to  Christ.  The  world  is  all  alive  to  you,  and 
you  are  living  to  the  world.  You  cannot  glory  in  the  cross,  and 
love  the  world.  Ah  !  poor  deluded  souls,  you  have  never  seen 
the  glory  of  the  way  of  pardon  by  Jesus.  Go  on  ;  love  the  world  ; 
grasp  every  pleasure  ;  gather  heaps  of  money ;  feed  and  farten  on 
your  lusts  ;  take  your  fill.  What  will  it  profit  you  when  you  lose 
your  own  soul  ? 

Some  are  saying,  O  that  the  world  was  crucified  to  me  and  I 
to  the  world  !  O  that  my  heart  were  as  dead  as  a  stone  to  the  world, 
and  alive  1o  Jesus  !  Do  you  truly  wish  it?  Look,  then,  to  the 
cross.  Behold  the  amazing  gift  of  love.  Salvation  is  promised  to 
a  look.  Sit  down  like  Mary,  and 'gaze  upon  a  crucified  Jesus. 
So  will  the  world  become  a  dim  and  dying  thing.  When  you 
gaze  upon  the  sun,  it  makes  everything  else  dark  ;  when  you 
taste  honey,  it  makes  everything  else  tasteless  ;  so  when  your 
soul  feeds  on  Jesus,  it  takes  away  the  sweetness  of  all  earthly 
things  ;  praise,  pleasure,  fleshly  lusts,  all  lose  their  sweetness. 
Keep  a  continued  gaze.  Run,  looking  unto  Jesus.  Look,  till  the 
way  of  salvation  by  Jesus  fills  up  the  whole  horizon,  so  glorious  and 
peace-speaking.  So  will  the  world  be  crucified  to  you,  and  you 
unto  the  world. 


"  Wherewith  shall  I  come  before  the  Lord,  and  bow  myself  before  the  High  God  ? 
shall  I  come  before  him  with  burnt-offerings,  with  calves  of  a  year  old  ?  Will 
the  Lord  be  pleased  with  thousands  of  rams,  or  with  ten  thousands  of  rivers  of 
oil  ?  Shall  I  give  my  first-born  for  my  transgression,  the  fruit  of  my  body  for 
the  sin  of  my  soul  ?  He  hath  showed  thee,  O  man,  what  is  good ;  and  what  doth 
the  Lord  require  of  thee  but  to  do  justly,  and  to  love  mercy,  and  to  walk  humbly 
with  thy  God  .'"— Micah  vi  ,  6  8 

Doctrine. — The  good  way  of  coming  before  the  Lord. 

The  question  of  an  awakened  soul. — "  Wherewith  shall  I  come 
before  the  Lord  ?"  An  unawakened  man  never  puts  that  question. 
A  natural  man  has  no  desire  to  come  before  God,  or  to  bow  him- 
self before  the  high  God.  He  does  not  like  to  think  of  God.  He 
would  rather  think  of  any  other  subject.  He  easily  forgets  what 
he  is  told  about  God.  A  natural  man  has  no  memqry  for  divine 


82  SERMON    XIV. 

things,  because  he  has  no  heart  for  them.  He  has  no  desire  to 
come  before  God  in  prayer.  There  is  nothing  a  natural  man 
hates  more  than  prayer.  He  would  far  rather  spend  half  an  hour 
cvciy  morning  in  bodily  exercise  or  in  hard  labor,  than  in  the 
presence  of  God.  He  has  no  desire  to  come  before  God  when  he 
dies.  lie  knows  that  he  must  appear  before  God,  but  it  gives  him 
no  joy.  He  had  rather  sink  into  nothing  ;  he  had  rather  never  see 
the  face  of  God.  Ah!  my  friends,  is  this  your  condition?  How 
surely  you  may  know  that  you  have  "  the  carnal  mind  which  is 
enmity  against  God."  You  are  Pharaoh ;  "  Who  is  the  Lord 
that  1  should  obey  him  ?"  You  say  to  God,  "  Depart  from  me,  for 
I  desire  not  the  knowledge  of  thy  ways."  What  an  awful  state  it 
is  to  be  in  to  have  no  desire  after  him  who  is  the  fountain  of  living 
waters  ! 

I.  Here  is  the  piercing  question  of  every  awakened  soul. 

1.  An  awakened  soul  feels  that  his  chief  happiness  is  in  coming 
before  God.     This  was  unfaUen  Adam's  happiness.     He  felt  like 
a  child  under  a  loving  father's  eye.     It  was  his  chief  joy  to  come 
before  God,  to  be  loved  by  him,  to  be  like  a  mote  in  the  sunbeam, 
to  be  continually  basked  in  the  sunshine  of  his  love,  no  cloud  "or 
veil  coming  between.     This  is  the  joy  of  holy  angels,  to  come 
before  the  Lord,  and  bow  before  the  high  God.     In  his  presence 
is  fulness  of  joy.     "The  angels  do  always  behold  the  face  of  my 
Father."     On  whatever  errand  of  love  they  fly,  they  still  feel  that 
his  eye  of  love  is  on  them  ;  this  is  their  daily,  hourly  joy.     This  is 
the  true  happiness  of  a  believer.     Hear  David  (Psalm  xlii.),  "As 
the  hart  panteth  after  the  water  brooks,  so  panteth  my  soul  after 
thee,  O  God  :  my  soul  thirsteth  for  God,  for  the  living  God  :  when 
shall  I  come  and  appear  before  God  ?"     He  panted  not  after  the 
gifts  of  God,  not  his  favors  or  comforts,  but  after  himself.     A 
believer  longs  after  God,  to  come  into  his  presence,  to  feel  his 
love,  to  feel  near  to  him    in  secret,  to  feel    in    the  crowd  that 
he  is  nearer  than  all  the  creatures.     Ah  !    dear  brethren,  have 
you  ever  tasted   this    blessedness  ?     There  is  greater   rest    and 
solace  to  be  found  in  the   presence  of  God    for  one  hour  than 
in  an  eternity  of  the  presence  of  man.     To  be  in  his  presence, 
under  his  love,  under  his  eye,  is  heaven  wherever  it  be.     God 
can  make  you  happy  in  any  circumstances.     Without  him  no- 
thing can. 

2.  An  awakened  soul  feels  difficulties  in  the  way. — "  Where- 
with," &c.     There  are  two  great  difficulties. 

1st,  The  nature  of  the  sinner. — "  Wherewith  shall  I,"  &c. 
When  God  really  awakens  a  soul,  he  shows  the  vileness  and 
hatefulness  of  himself.  He  directs  the  eye  within.  He  shows 
him  that  every  imagination  of  his  heart  has  been  only  evil  con- 
tinually :  that  every  member  of  his  body  he  has  used  in  the 
•ervice  of  sin  ;  that  he  has  treated  Christ  in  a  shameful  man- 

SERMON    XIV.  83 

ner ;  that  he  has  sinned  both  against  law  and  love  ;  thht  he 
has  kept  the  door  of  his  heart  harred  against  the  Lord  Jesus,  till 
his  head  was  filled  with  dew,  and  his  locks  with  the  drops  of 
the  night.  O  brethren,  if  God  has  ever  discovered  yourself  to  you, 
you  would  wonder  that  such  a  lump  of  hell  and  sin  should  have 
been  permitted  to  breathe  so  long ;  that  God  should  have  had 
patience  with  you  till  this  day.  Your  cry  will  be,  "  Wherewith 
shall  I  come  before  the  Lord  ?"  Though  all  the  world  should 
come  before  him,  how  can  I  ? 

2d,  The  nature  of  God.—"  The  high  God."  When  God  really 
awakens  a  soul,  he  generally  reveals  to  him  something  of  his  own 
holiness  and  majesty.  Thus  he  dealt  with  Isaiah  (vi.),  "  I  saw 
the  Lord  sitting  upon  a  throne  high  and  lifted  up,  and  his  train 
filled  the  temple.  Above  it  stood  the  seraphim  ;  one  cried  to 
another,  Holy,  holy,  holy,  is  the  Lord  of  hosts,  the  whole  earth  is 
filled  with  his  glory.  Then  said  I,  Woe  is  me,  for  I  am  undone." 
When  Isaiah  saw  that  God  was  so  great  a  God,  and  so  holy, 
he  felt  himself  undone.  He  felt  that  he  could  not  stand  in  the  pre- 
sence of  so  great  a  God.  O  brethren  !  have  you  ever  had  a  disco- 
very of  the  highness  and  holiness  of  God,  so  as  to  lay  you  low  at 
his  feet  ?  O  pray  for  such  a  discovery  of  God  as  Job  had,  "  I 
have  heard  of  thee  by  the  hearing  of  the  ear,  but  now  mine 
eye  seeth  thee,  wherefore  I  abhor  myself,  and  repent  in  dust 
and  ashes."  Alas  !  I  fear  that  most  of  you  will  never  know 
that  God  with  whom  you  have  to  do,  till  you  stand  guilty  and 
speechless  before  his  great  white  throne.  O  that  you  would 
pray  for  a  discovery  of  him  now,  that  you  may  cry,  "  Where- 
with shall  1  come  before  the  Lord,  and  bow  myself  before  the 
high  God  !" 

3d,  The  anxiety  of  the  awakened  soul  leads  to  the  question, 
"  Wherewith  ?"  Ah  !  it  is  a  piercing  question.  It  is  the  ques- 
tion of  one  who  has  been  made  to  feel  that  "  one  thing  is 
needful."  Anything  he  has  he  would  give  up  to  get  peace  with 
Goa.  If  he  had  a  thousand  rams,  or  ten  thousand  rivers  of 
oil,  he  would  gladly  give  them.  If  the  life  of  his  children,  the 
dearest  objects  on  this  earth,  would  attain  it,  he  would  give 
them  up.  If  he  had  a  thousand  worlds,  he  would  give  all 
for  an  interest  in  Christ.  Woe  to  you  that  are  at  ease  in 
Zion.  Woe  to  those  of  you  that  never  asked  this  question, 
Wherewith  shall  I  come  before  the  Lord  ?  Ah  !  foolish  triflers 
with  eternal  things  !  Poor  butterflies,  that  flutter  on  from  flower 
to  flower,  and  consider  not  the  dark  eternity  that  is  before  you  ! 
Prepare  to  meet  thy  God.  O  Israel  !  Ye  are  hastening  on  to 
death  and  judgment,  yet  never  ask.  What  garment  shall  cover 
me  when  I  stand  before  the  great  white  throne?  If  you  were 
going  to  appear  before  an  earthly  monarch,  you  would  ask  before- 
hand, Wherewith  shall  I  be  attired  ?  If  you  were  to  be  tried  at 
an  earthly  bar,  you  would  make  sure  of  an  advocate.  How  is  it 

84  SERMON    XIV. 

you  press  on  so  swiftly  to  the  bar  of  God,  and  never  ask  the 
question,  Wherewith  shall  I  appear?  "  If  the  righteous  scarcely 
are  saved,  where  shall  the  ungodly  and  the  sinner  appear  ?" 

II.  The  answer  of  peace  to  the  awakened  soul. — "  He  hath 
showed  thce,  O  man,  what  is  good."  Nothing  that  man  can  bring 
with  him  will  justify  him  before  God.  The  natural  heart  is 
a-lways  striving  to  bring  something  to  be  a  robe  of  righteous- 
ness before  God.  There  is  nothing  a  man  would  not  do,  no- 
thing he  would  not  suffer,  if  he  might  only  cover  himself  before 
God.  Tears,  prayers,  duties,  reformations,  devotions — the  heart 
will  do  anything  to  be  righteous  before  God.  But  all  this  right- 
eousness is  filthy  rags.  For, 

1.  The  heart  remains  an  awful  depth  of  corruption.     Every- 
thing in  which   that   heart  has  any  share  is   polluted   and   vile. 
These  very  tears  and  prayers  would  need  to  be  washed. 

2.  Supposing  this  righteousness   perfect,  it  cannot  cover  the 
past.     It  answers  only  for  the  time  in  which  it  was  done.     Old 
sins,  and  the  sins  of  youth,  still  remain  uncovered. 

Oh  !  dear  brethren,  if  Jesus  is  to  justify  you,  he  must  do  as  he 
did  to  Joshua  (Zech.t  iii.,  4),  "  Take  away  the  filthy  garments 
from  him  ;"  and,  "  I  will  clothe  thee  with  change  of  raiment.'* 
The  hand  of  Jesus  alone  can  take  off  your  filthy  garments. 
The  hand  of  Jesus  alone  can  clothe  you  with  change  of  raiment. 

Christ  is  the  good  way. — "  He  hath  showed  thee,"  &c.  "  Stand 
ye  in  the  ways,  and  see,  and  ask  for  the  old  paths  where  is  the 
good  way,  and  walk  therein,  and  ye  shalf  find  rest  for  your  souls." 
Christ  is  the  good  way  to  the  Father.  1.  Because  he  is  so  suit- 
able. He  just  answers  the  case  of  the  sinner ;  for  every  sin  of 
the  sinner  he  has  a  wound,  for  every  nakedness  he  has  a  cover- 
ing, for  every  emptiness  he  has  a  supply.  There  is  no  fear  but 
he  will  receive  the  sinner,  for  he  came  into  the  world  on  purpose 
to  save  sinners.  There  is  no  far  but  the  Father  will  be  well 
pleased  with  us  in  him,  for  the  Father  sent  him,  laid  our  iniquity 
upon  him,  raised  him  from  the  dead,  and  points  you  to  him.  "  He 
hath  showed  thee,  O  man,  what  is  good."  2.  He  is  so  free. — 
"  As  by  one  man's  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  one  shall  many  be  made  righteous."  As  far  as 
the  curse  by  Adam  extends,  so  far  does  the  offer  of  pardon  by 
Jesus  extend.  Here  is  good  news  to  the  vilest  of  men.  You  may  be 
covered  just  as  completely  and  as  freely  as  those  that  have  never 
sinned  as  you  have  done.  "  He  hath  snowed  thee,  O  man,  what 
is  good."  3.  He  is  so  God-glorifying. — All  other  ways  of  salva- 
tion are  man-glorifying,  but  this  way  is  God-glorifying  ;  therefore, 
it  is  good.  That  way  is  good  and  best  which  gives  the  glory  to 
the  Lamb.  The  way  of  righteousness  by  Jesus  is  good,  on  this 
account,  that  Jesus  gets  all  the  praise.  To  him  be  glory.  It  is 
of  faith  that  it  might  be  by  grace.  If  a  man  could  justify  him- 

SERMON    XIV.  85 

self,  or  if  he  could  believe  of  himself  and  draw  the  righteousness 
of  Christ  over  his  soul,  that  man  would  glory.  But  when  a  man 
lies  dead  at  the  foot  of  Jesus,  and  Jesus  spreads  his  white  robe 
orer  him,  out  of  free  sovereign  mercy,  then  Jesus  gets  all  the 

Have  you  chosen  the  good  way  of  being  justified  ?  This  is 
the  way  which  God  has  been  showing  from  the  foundation  of  the 
world.  He  showed  it  in  Abel's  lamb,  and  in  all  the  sacrifices,  and 
by  all  the  prophets.  He  shows  it  by  his  spirit  to  the  heart.  Has 
this  good  way  been  revealed  to  you?  If  it  has,  you  will  count 
all  things  but  loss,  for  the  excellency  of  the  knowledge  of  it. 
Oh,  sweet,  divine  way  of  justifying  a  sinner !  Oh,  that  all  the 
world  but  knew  it !  Oh,  that  we  saw  more  of  it !  Oh,  that  you 
could  make  use  of  it !  "  Walk  therein  and  ye  shall  find  rest  unto 
your  souls." 

III.  God's  requirement  of  the  justified. — When  Jesus  healed  the 
impotent  man  at  the  pool  of  Bethesda,  he  said  to  him,  "  Behold 
thou  art  made  whole,  sin  no  more,  lest  a  worse  thing  happen 
unto  thee."  And  again,  when  he  covered  the  sin  of  the  adul- 
teress, John  viii.,  he  said,  "  Neither  do  I  condemn  thee,  go  and  sin 
no  more."  So  here,  when  he  shows  the  good  way  of  righteous- 
ness, he  adds,  "  And  what  doth  the  Lord  require  of  thee  ?" 

1.  God  requires  his  redeemed  ones  to  be  holy. — If  you  are  his 
brethren,  he  will  have  you  righteous,  holy  men. 

1st,  He  requires  that  you  do  justly,  to  be  just  in  your  dealings 
between  man  and  man.  This  is  one  of  his  own  glorious  features. 
He  is  a  just  God.  "  Shall  not  the  judge  of  all  the  earth  do  right  ?" 
"  He  is  my  rock,  and  there  is  no  unrighteousness  in  him."  Are 
you  come  to  him  by  Jesus?  he  requires  you  to  reflect  his  image. 
Are  you  his  child  ?  you  must  be  like  him.  O  brethren,  be  exact 
in  your  dealings.  Be  like  your  God.  Take  care  of  dishonesty ; 
take  care  of  trickery  in  business.  Take  care  of  crying  up  your 
goods  when  selling  them,  and  crying  them  down  when  buying  them. 
"  It  is  naught,  it  is  naught,  sayeth  the  buyer,  but  when  he  is  gone 
his  way  he  boasteth."  It  shall  not  be  so  among  you.  God  re- 
quires you  to  do  justly. 

2</,  He  requires  you  to  love  mercy.  This  is  the  brightest  fea- 
ture in  the  character  of  Christ.  If  you  are  in  Christ,  drink  deep 
of  his  spirit ;  God  requires  you  to  be  merciful.  The  world  is  seli- 
ish,  unmerciful.  An  unconverted  mother  has  no  mercy  on  the 
soul  of  her  own  child.  She  can  see  it  dropping  into  hell  without 
mercy.  O  the  hellish  cruelty  of  unconverted  men.  It  shall  not 
be  so  with  you.  Be  merciful,  as  your  father  in  heaven  is  merciful. 

3d,  He  requires  you  to  walk  humbly  with  thy  God.  Christ 
gays,  "  Learn  of  me,  for  I  am  meek  and  lowly  of  heart."  If  God 
has  covered  all  your  black  sins,  rebellions,  backslidings,  out- 
breakings,  then  never  open  your  mouth  except  in  humble  praise. 

86  SERMON    XV. 

God  requires  this  at  your  hand.     Walk  with  God,  and  walk  burn, 

2.  Remember  tins  is  God's  end  in  justifying  you. — He  loved  tho 
Church,  and  gave  himself  for  it,  that  he  might  sanctify  and  cleanse 
it.     This  was  his  great  end,  to  raise  up  a  peculiar  people  to  serve 
him,  and  bear  his  likeness,  in  this  world  and  in  eternity.     For  this 
he  left  heaven ;  for  this  he  groaned,  bled,  died,  to  make  you  holy. 
If  you  are  not  made  holy,  Christ  died  in  vain  for  you. 

3.  Whatever  he  requires,  he  gives  grace  to  perform. — Christ  is 
not  only  good  as  our  way  to  the  Father,  but  he  is  our  fountain  of 
living  waters.     Be  strong  in  the  grace  that  is  in  Christ  Jesus. 
There  is  enough  in  Christ  to  supply  the  need  of  all  his  people. 
An  old  minister  says,  a  child  can  carry  little  water  from  the  sea 
in  its  two  hands,  and  so  it  is  little  we  get  out  of  Christ.     There 
are  unsearchable  riches  in  him. 

Be  strong  m  the  grace  that  is  in  him.  Live  out  of  yourself, 
and  live  upon  him.  Go  and  tell  him,  that  since  he  requires  all 
this  of  thee,  he  must  give  thee  grace  according  to  your  need. 
My  God  shall  supply  all  your  need  according  to  his  riches  in  glory 
by  Christ  Jesus.  He  hath  showed  you  one  that  is  good,  even  the 
fair  Immanuel ;  now  lean  upon  him,  get  life  from  him  that  shall 
never  die,  get  living  water  from  him  that  shall  never  dry  up.  Let 
his  hand  hold  you  up  amid  the  billows  of  this  tempestuous  sea; 
let  his  shoulder  carry  you  over  the  thorns  of  this  wilderness.  Look 
as  much  to  him  for  sanctification  as  for  justification. 

So  will  your  walk  be  close  with  God, 

Calm  and  serene  your  frame  ; 
So  purer  light  shall  mark  the  road 

That  leads  you  to  the  Lamb. 


"  For  I  delight  in  the  law  of  God  after  the  inward  man  ;'but  I  see  another  law  in 
my  members  warring  against  the  law  of  my  mind,  and  bringing  me  into  captivity 
to  the  law  of  sin  which  is  in  my  members.  O  wretched  man  that  I  am  !  who 
shall  deliver  me  from  the  body  of  this  death  ?  I  thank  God  through  Jesus  Christ 
our  Lord.  So  then  with  the  mind  I  myself  serve  the  law  of  God,  but  with  the 
fiesh  the  law  of  sin." — Rom.  vii., 22-25. 

A  BELIEVER  is  to  be  known,  not  only  by  his  peace  and  joy,  but 
by  his  warfare  and  distress.  His  peace  is  peculiar :  it  flows 
from  Christ ;  it  is  heavenly,  it  is  holy  peace.  His  warfare  is  as 
peculiar ;  it  is  deep-seated,  agonizing,  and  ceases  not  till  det^h. 
If  the  Lord  will,  many  of  us  have  the  prospect  of  sitting  down 
next  Sabbath  at  the  Lord's  Table.  The  great  question  to  be  an- 
swered before  sitting  down  there  is,  Have  I  "fled  to  Christ  or  no  ? 

SERMON    XV.  §1 

'Tis  a  point  I  long  to  know, 

Oft  it  causes  anxious  thought, 
Do  I  love  the  Lord  or  no  ? 

Am  I  his,  or  am  I  not  ? 

To  help  you  to  settle  this  question,  I  have  chosen  the  subject  of 
the  Christian's  warfare,  that  you  may  know  thereby  whether  you 
are  a  soldier  of  Christ — whether  you  are  really  fighting  the  good 
Eght  of  faith. 

I.  A  believer  delights  in  the  law  of  God. — Verse  22,  "I  delight 
in  the  law  of  God  after  the  inward  man." ' 

1.  Before  a  man  comes  to  Christ,  he  hates  the  law  of  God,  his 
whole  soul  rises  up  against  it ;  viii.  7, "  The  carnal  mind  is  enmi- 
ty," &c.     (1.)  Unconverted  men  hate  the  law  of  God  on  account 
of  its  purity :   "  Thy  word  is  very  pure,  therefore  thy  servant 
loveth  it."     For  the  same  reason  worldly  men  hate  it.     The  law  is 
the  breathing  of  God's  pure  and  holy  mind.     It  is  infinitely  op- 
posed to  all  impurity  and  sin.     Every  line  of  the  law  is  against 
sin.     But  natural  men  love  sin,  and  therefore  they  hate   the  law, 
because  it  opposes  them  in  all  they  love.     As  bats  hate  the  light, 
and  fly  against  it,  so  unconverted  men  hate  the  pure  light  of  God's 
law,  and  fly  against  it.     (2.)  They  hate  it  for  its  breadth.     "  Thy 
commandment  is  exceeding  broad."     It  extends  to  all  their  out- 
ward actions,  seen  and  unseen  ;  it  extends  to  every  idle  word  that 
men  shall  speak  ;  it  extends  to  the  looks  of  their  eye  ;  it  dives 
into  the  deepest  caves  of  their  heart ;  it  condemns  the  most  secret 
springs  of  sin  and  lust  that  nestle  there.     Unconverted  men  quar- 
rel with  the  law  of  God  because  of  its  strictness.     If  it  extended 
only  to  my  outward  actions,  then  I  could  bear  with  it ;  but  it  con- 
demns my  most  secret  thoughts  and  desires,  which  I  cannot  pre- 
vent.    Therefore  ungodly  men  rise  against  the  law.     (3.)  They 
hate   it  for  its  unchangeableness.     Heaven  and  earth  shall  pass 
away,  but  one  jot  or  one  tittle  of  the  law  shall  in  nowise  pass 
away.     If  the  law  would  change,  or  let  down  its  requirements,  or 
die,  then  ungodly  men  would  be  well  pleased.     But  it  is  unchange- 
able as  God :  it  is  written  on  the  heart  of  God,  with  whom  is  no 
variableness  nor  shadow  of  turning.     It  cannot  change  unless  God 
change ;  it  cannot  die  unless  God  die.     Even  in  an  eternal  hell  its 
demands  and  its  curses  will  be  the  same.     It  is  an  unchangeable 
law,  for  He  is  an  unchangeable  God.     Therefore  ungodly  men 
have  unchangeable  hatred  to  that  holy  law. 

2.  When  a  man  comes  to  Christ,  this  is  all  changed.     He  can 
say, "  1  delight  in  the  law  of  God   after  the  inward  man."     Ho 
can  say  with  David,  "O  how  I  love  thy  law  :  it  is  my  meditation 
all  the  day."     He  can  say  with  Jesus,  in  the  40th.  Psalrn,  "  I 
delight  to  do  thy  will,  O  my  God;  yea,  thy  law  is  within  mv 

There  are  two  reasons  for  this : — 

88  SERMON    XV 

1st,  The  law  is  no  longer  an  enemy. — If  any  of  you  who  are 
trembling  under  a  sense  of  your  infinite  sins,  and  the  curses  of  the 
law  which  you  have  broken,  flee  to  Christ,  you  will  find  rest.  You 
will  find  that  he  lias  fully  answered  the  demands  of  the  law  as  a 
surety  for  sinners — that  he  has  fully  borne  all  its  curses.  Yon 
will  be  able  to  say,  "  Christ  hath  redeemed  me  from  the  curse  of 
the  law,  being  made  a  curse  for  me,  as  it  is  written,  *  Cursed,' "  &c. 
You  have  no  more  to  fear,  then,  from  that  awfully  holy  law :  you 
are  not  under  the  law,  but  under  grace.  You  have  no  more  to 
fear  from  the  law  than  you  will  have  after  the  Judgment  Day. 
Imagine  a  saved  soul  after  the  Judgment  Day.  When  that  awful 
scene  is  past ;  when  the  dead,  small  and  great,  have  stood  before 
that  great  white  throne ;  when  the  sentence  of  eternal  woe  has 
fallen  upon  all  the  unconverted,  and  they  have  sunk  into  the  lake 
whose  fires  can  never  be  quenched ;  would  not  that  redeemed 
soul  say,  I  have  nothing  to  fear  from  that  holy  law  ;  I  have  seen 
its  vials  poured  out,  but  not  a  drop  has  fallen  on  me?  So  may 
you  say  now,  O  believer  in  Jesus.  When  you  look  upon  the  soul 
of  Christ,  scarred  with  God's  thunderbolts  ;  when  you  look  upon 
his  body,  pierced  for  sin,  you  can  say,  He  was  made  a  curse  for 
me  ;  why  should  I  fear  that  holy  law  ? 

2d,  The  Spirit  of  God  writes  the  law  on  the  heart. — This  is  the 
promise  ( Jef.  xxxi.,  33),  "  After  those  days,  saith  the  Lord,  I  will 
put  my  law  in  their  inward  parts,  and  write  it  in  their  hearts,  and 
will  be  their  God,  and  they  shall  be  my  people."  Coming  to  Christ 
takes  away  your  fear  of  the  law,  but  it  is  the  Holy  Spirit  coming 
into  your  heart  that  makes  you  love  the  law.  The  Holy  Spirit  is 
no  more  frightened  away  from  that  heart ;  he  comes  and  softens 
it ;  he  takes  out  the  stony  heart  and  puts  in  a  heart  of  flesh ;  and 
there  he  writes  the  holy,  holy,  holy  law  of  God.  Then  the  law 
of  God  is  sweet  to  that  soul ;  he  has  an  inward  delight  in  it.  "  The 
law  is  holy,  and  the  commandment  holy,  and  just,  and  good." 
Now  he  unfeignedly  desires  every  thought,  word  and  action,  to  be 
according  to  that  law.  "Othat  my  ways  were  directed  to  keep 
thy  statutes  :  great  peace  have  they  that  love  thy  law,  and  nothing 
shall  ofiend  them."  The  119th  Psalm  becomes  the  breathing  of 
that  new  heart.  Now  also  he  would  fain  see  all  the  world  sub- 
mitting to  that  pure  and  holy  law.  "  Rivers  of  waters  run  down 
mine  eyes  because  they  keep  not  thy  law."  O  that  all  the  world 
but  knew  that  holiness  and  happiness  are  one  !  O  that  all  the 
world  were  one  holy  family,  joyfully  coming  under  the  pure  rules 
of  the  Gospel!  Try  yourselves  by  this.  Can  you  say,  "I  de- 
light," &c.  ?  Do  you  remember  when  you  hated  the  law  of  God  ? 
Do  you  love  it  now?  Do  you  long  for  the  time  when  you  shall 
live  fully  under  it — holy  as  God  is  holy,  pure  as  Christ  is  pure? 

O  corne,  sinners,  and  give  up  your  hearts  to  Christ,  that  he  may 
write  on  it  his  holy  law  !  You  have  long  enough  had  the  devil's 
law  graven  on  your  hearts :  come  you  to  Jesus,  and  he  will  both 

SERMON    XV.  §9 

shelter  you  from  the  curses  of  the  law,  and  he  will  give  you  the 
Spirit  to  write  all  that  law  in  your  heart ;  he  will  make  you  love 
it  with  your  inmost  soul.  Plead  the  promise  with  him.  *  Surely 
you  have  tried  the  pleasures  of  sin  long  enough.  Come  now,  and 
try  the  pleasures  of  holiness  out  of  a  new  heart. 

If  you  die  with  your  heart  as  it  is,  it  will  be  stamped  a  wicked 
heart  to  all  eternity.  "  He  that  is  unjust,  let  him  be  unjust  still  ; 
and  he  that  is  filthy,  let  him  be  filthy  still,"  Rev.  xxii.,  11.  O  come 
and  get  the  new  heart  before  you  die ;  for  except  you  be  born 
again  you  cannot  see  the  kingdom  of  God  ! 

II.  A  true  believer  feels  an  opposing  law  in  his  members. — 
Verse  23,  "  I  see  another  law,"  &c.  When  a  sinner  comes  first 
to  Christ,  he  often  thinks  he  will  now  bid  an  eternal  farewell  to 
sin  :  now  I  shall  never  sin  any  more.  He  feels  already  at  the  gate 
of  heaven.  A  little  breath  of  temptation  soon  discovers  his  heart, 
and  he  cries  out,  "  /  see  another  law." 

1.  Observe  what  he  calls  it,  "  another  law ;"  quite  a  different 
law  from  the  law  of  God,  a  law  clean  contrary  to  it.     Verse  25, 
he  calls  it  a  "  law  of  sin" — a  law  that  commands  him  to  commit  sin 
—that  urges  him  on  by  rewards  and  threatenings  :  viii.,  2,  "  A  law 

of  sin  and  death" — a  law  which  not  only  leads  to  sin,  but  leads  to 
death,  eternal  death  :  "the  wages  of  sin  is  death."  It  is  the  same 
law  which  in  Galatians  is  called  "  thejlesh"  Gal.  v.,  17,  "  The 
flesh  lusteth  against  the  spirit,"  &c.  It  is  the  same  which,  in 
Eph.  iv.,  22,  is  called  "  the  old  man"  which  is  wrought  according 
to  the  deceitful  lusts.  The  same  law  which,  in  Col.  iii.,  is  called 
"  your  members" — "  mortify,  therefore,  your  members,  which  are," 
&c.  The  same  which  is  called  (v.  24)  "  a  body  of  death."  The 
truth  then  is,  that  in  the  heart  of  the  believer  there  remains  the 
whole  members  and  body  of  an  old  man,  or  old  nature  :  there 
remains  the  fountain  of  every  sin  that  has  ever  polluted  the 

2.  Observe  again  what  his  law  is  doing — "  warring."     This 
law  in  the  members  is  not  resting  quiet,  but  warring — always 
fighting.     There  never  can  be  peace  in  the  bosom  of  a  believer. 
There  is  peace  with  God,  but  constant  war  with  sin.     This  law 
in  the  members  has  got  an  army  of  lusts  under  him,  and  he  wages 
constant  war  against  the  law  of  God.     Sometimes,  indeed,  an 
arrny  are  lying  in  ambush,  and  they  lie  quiet  till  a  favorable  mo- 
ment comes.     So  in  the  heart  the  lusts  often  lie  quiet  till  the  hour 
of  temptation,  and  they  war  against  the  soul.     The  heart  is  like 
a  volcano ;  sometimes  it  slumbers,  and  sends  up  nothing  but  a 
little  smoke ;  but  the  fire  is  slumbering  all  the  while  below,  and 
will  soon  break  out  again.     There  are  two  great  combatants  in  the 
believer's  soul.     There  is  Satan  on  the  one  side,  with  the  flesh  and 
all  its  lusts  at  his  command  ;  then,  on  the  other  side,  there  is  the 
Holy  Spirit,  with  the  new  creature  all  at  his  command.     And  so 

90  SERMON    XV. 

"  the  flesh  lustcth  against  the  spirit,  and  the  spirit  against  the  flesh  ; 
and  these  two  are  contrary  the  one  to  the  other,  so  that  ye  cannot 
do  the  things  that  ye  would." 

Is  Satan  ever  successful  ?  In  the  deep  wisdom  of  God  the  law 
in  the  members  does  sometimes  bring  the  soul  into  captivity. 
Noah  was  a  perfect  man,  and  Noah  walked  with  God,  and  yet  he 
was  led  captive.  "  Noah  drank  of  the  wine,  and  was  drunken." 
Abraham  was  "  the  friend  of  God,"  and  yet  he  told  a  lie,  saying 
of  Sarah  his  wife,  "  She  is  my  sister."  Job  was  a  perfect  man, 
one  that  feared  God  and  hated  evil,  and  yet  he  was  provoked  to 
curse  the  day  wherein  he  was  born.  And  so  with  Moses,  and 
David,  and  Solomon,  and  Hezekiah,  and  Peter  and  the  Apostles. 

1.  Have  you  experienced  this  warfare  ?     It  is  a  clear  mark  of 
God's  children.     Most  of  you,  I  fear,  have  never  felt  it.     Do  not 
mistake  me.     All  of  you  have  felt  a  warfare  at  times  between 
your  natural  conscience  and  the  law  of  God.     But  that  is  not  the 
contest  in  the  believer's  bosom.     It  is  a  warfare  between  the  Spirit 
of  God  in  the  heart,  and  the  old  man  with  his  deeds. 

2.  If  any  of  you  are  groaning  under  this  warfare,  learn  to  be 
humbled  by  it,  but  not  discouraged. 

1st,  Be  humbled  under  it. — It  is  intended  to  make  you  lie  in  the 
dust,  and  feel  that  you  are  but  a  worm.  Oh  !  what  a  vile  wretch 
you  must  be,  that  even  after  you  are  forgiven,  and  have  received 
the  Holy  Spirit,  your  heart  should  still  be  a  fountain  of  every 
wickedness  !  How  vile,  that  in  your  most  solemn  approaches  to 
God — in  the  house  of  God — in  awfully  affecting  situations,  such  as 
kneeling  beside  the  death  bed,  you  should  still  have  in  your 
bosom  all  the  members  of  your  old  nature.  Let  this  make  you 
lie  low. 

2d,  Let  this  teach  you  your  need  of  Jesus. — You  need  the  blood 
of  Jesus  as  much  as  at  the  first.  You  never  can  stand  before  God 
in  yourself.  You  must  go  again  and  again  to  be  washed  ;  even 
on  your  dying  bed  you  must  hide  under  Jehovah,  our  righteous- 
ness. You  must  also  lean  upon  Jesus.  He  alone  can  overcome 
in  you.  Keep  nearer  and  nearer  every  day. 

3d,  Be  not  discouraged. — Jesus  is  willing  to  be  a  Saviour  to 
such  as  you  He  is  able  to  save  you  to  the  uttermost.  Do  you 
think  your  case  is  too  bad  for  Christ  to  save  ?  Every  one  whom 
Christ  saves  had  just  such  a  heart  as  you.  Fight  the  good  fight 
of  faith  ;  lay  hold  on  eternal  life.  Take  up  the  resolution  of 
Edwards,  "  Never  to  give  over,  nor  in  the  least  to  slacken,  my 
fight  with  my  corruptions,  however  unsuccessful  I  may  be" 
"  Him  that  overcometh  will  I  make  a  pillar,"  &c. 

III.   The  feelings  of  a  believer  during  this  warfare. 

1.  He  feels  wretched. — Verse  24th,  "O  wretched  man  that  I 
am  '"  There  is  nobody  in  this  world  so  happy  as  a  believer.  He 
has  come  to  Jesus,  and  found  rest.  He  has  the  pardon  of  all  his 

SERMON    XT.  91 

sins  in  Christ.  He  has  near  approach  to  God  as  a  child.  He  hag 
the  Holy  Spirit  dwelling  in  him.  He  has  the  hope  of  glory.  In 
the  most  awful  times  he  can  be  calm,  for  he  feels  that  God  is  with 
him.  Still  there  are  times  when  he  cries,  O  wretched  man  ! 
When  he  feels  the  plague  of  his  own  heart,  when  he  feels  the 
thorn  in  the  flesh,  when  his  wicked  heart  is  discovered  in  all  its 
fearful  malignity,  A  h,  then  he  lies  down,  crying,  O  wretched  man 
that  I  am  !  One  reason  of  this  wretchedness  is,  that  sin  discover- 
ed in  the  heart  takes  away  the  sense  of  forgiveness.  Guilt  comes 
upon  the  conscience,  and  a  dark  cloud  covers  the  soul.  How  can 
I  ever  go  back  to  Christ  ?  he  cries.  Alas  !  I  have  sinned  away 
my  Saviour.  Another  reason  is,  the  loathsomeness  of  sin.  It  is 
felt  like  a  viper  in  the  heart.  A  natural  man  is  often  miserable 
from  his  sin,  but  he  never  feels  its  loathsomeness  ;  but  to  the  new 
creature  it  is  vile  indeed.  Ah  !  brethren,  do  you  know  anything 
of  a  believer's  wretchedness  ?  If  you  do  not,  you  will  never 
know  his  joy.  If  you  know  not  a  believers  tears  and  groans,  you 
will  never  know  his  song  of  victory. 

2.  He  seeks  deliverance. — "  Who  shall  deliver  me  ?"     In  ancient 
times,  some  of  the  tyrants  used  to  chain  their  prisoners  to  a  dead 
body  ;  so  that,  wherever  the  prisoner  wandered,  he  had  to  drag  a 
putrid  carcass  after  him.     It  is  believed  that  Paul  here  alludes  to 
this  inhuman   practice.     His  old  man   he  felt  a  noisome,  putrid 
carcass,  which  he  was  continually  dragging  about  with  him.     His 
piercing  desire  is  to   be  freed  from  it.     Who  shall  deliver  us  ? 
You  remember  once,  when  God  allowed  a  thorn  in  the  flesh  to 
torment  his  servant — a  messenger  of  Satan  to  buffet  him — Paul 
was  driven  to  his  knees.     "  I  besought  the   Lord  thrice;  that  it 
might  depart  from  me."     O  this  is  the  true  mark  of  God's  children  ! 
Th<i  world  have  an  old  nature ;  they  are  all  old  men  together. 
But  it  does  not  drive  them  to  their  knees.     How  is  it  with  you, 
dear  souls  ?     Does  corruption  felt  within  drive  you  to  the  throne 
of  grace  ?     Does  it  make  you  call  on  the  name  of  the  Lord  ? 
Does  it  make  you  like  the  importunate  widow,  "  Avenge  me  of 
mine  adversary  1     Does  it  make  you  like  the  man  coming  at  mid- 
night for  three  loaves  ?     Does  it  make  you  like  the  Canaanitish 
woman,  crying  after  Jesus  ?     Ah,  remember,  if  lust  can  work  in 
your  heart,  and  you  lie  down  contented  with  it,  you  are  none  of 
Chnst's ! 

3.  He  gives  thanks  for  victory. — Truly  we  are  more  than  con- 
querors through  him  that  loved  us ;  for  we  can  give  thanks  before 
the  fight  is  done.     Yes,  even  in  the  thickest  of  the  battle  we  can 
look  up  to  Jesus,  and  cry,  Thanks  to  God.     The  moment  a  soul, 
groaning  under  corruption,  rest*  the  eye  on  Jesus,  that  moment 
his  groans  are  changed  into  songs  of  praise.     In  Jesus  you  dis- 
cover a  fountain  to  wash  away  the  guilt  of  all  your  sin.     In  Jesus 
you  discover  grace  sufficient  for  you,  grace  to  hold  you  up  to  the 
end,  and  a  sure  promise  that  sin  shall  soon  be  rooted  out  alto- 

92  SERMON    XVI. 

gether.  "  Fear  not,  I  have  redeemed  thee.  I  have  called  thta 
by  my  name ;  thou  art  mine."  Ah,  this  turns  our  groans  into 
songs  of  praise  !  How  often  a  psalm  begins  with  groans,  and  ends 
with  praises  !  This  is  the  daily  experience  of  all  the  Lord's 
people.  Is  it  yours  ?  Try  yourselves  by  this.  O  if  you  know 
not  the  believer's  songs  of  praise,  you  will  never  cast  your  crowns 
with  them  at  the  feet  of  Jesus !  Dear  believers,  be  content  to 
glory  in  your  infirmities,  that  the  power  of  Christ  may  rest  upon 
you.  Glory,  glory,  glory  to  the  Lamb  ! 



"  The  sacrifices  of  God  are  a  broken  spirit :  a  broken  and  a  contrite  heart,  0  God, 
thou  wilt  not  despise." — Psalm  li.,  17. 

No  psalm  expresses  more  fully  the  experience  of  a  penitent  believ- 
ing soul : — 1st,  His  humbling  confession  of  sin,  verses  3,  4, 5  ;  2d, 
His  intense  desire  for  pardon  through  the  blood  of  Christ,  v.  7  ; 
3d,  His  longing  after  a  clean  heart,  v.  10  ;  4th,  His  desire  to 
render  something  to  God  for  all  his  benefits.  1.  He  says,  I  will 
teach  transgressors  thy  ways ;  2.  My  lips  shall  show  forth  thy 
praise  ;  3.  He  will  give  a  broken  heart,  verses  16,  17.  Just  as, 
long  ago,  they  used  to  offer  slain  lambs  in  token  of  thanksgiving, 
so  he  says  he  will  offer  up  to  God  a  slain  and  broken  heart. 
Every  one  of  you,  who  has  found  the  same  forgiveness,  should 
come  to  the  same  resolution — offer  up  to  God  this  day  a  broken 

I.   The  natural  heart  is  sound  and  unbroken. 

The  law,  the  gospel,  mercies,  afflictions,  death,  do  not  break  the 
natural  heart.  It  is  harder  than  stone  ;  there  is  nothing  in  the 
universe  so  hard.  Isaiah  xlvi.,  12,  "  Ye  stout-hearted,  that  are 
far  from  righteousness."  Zech.  i.,  11,  "  We  have  walked  to  and 
fro  through  the  earth,  and  behold  all  the  earth  sitteth  still,  and  is  at 
rest."  Zeph.  i.,  12,  "  I  will  search  Jerusalem  with  candles,  and 
punish  the  men  that  are  settled  on  their  lees."  Jer.  v.,  3,  "  They 
nave  made  their  faces  harder  than  a  rock."  Isaiah  xxxii.,  10, 
"  Careless  women  ;"  verse  11,  "  women  that  are  at  ease." 

Why? — 1st,  The  veil  is  upon  their  hearts.  They  do  not 
believe  the  Bible,  the  strictness  of  the  law,  the  wrath  to  come — the 
face  of  a  covering  is  over  their  eyes.  2d,  Satan  has  possession. 
Satan  carries  the  seed  away.  3d,  Dead  in  trespasses  and  sins. 
The  dead  hear  not,  feel  not ;  they  are  past  feeling.  4th,  They 


build  a  wall  of  untempered  mortar.    They  hope  for  safety  in  some 
refuge  of  lies — that  they  pray,  or  give  alms. 

Pray  God  to  keep  away  from  you  the  curse  of  a  dead,  unbrokec 
heart.  1st,  Because  it  will  not  last  long — you  are  standing  on 
slippery  places — the  waves  are  below  your  feet.  2d,  Because 
Christ  will  laugh  at  your  calamity.  If  you  were  now  concerned 
there  is  hope.  Ministers  and  Christians  are  ready,  Christ  is  ready 
but  afterwards  he  will  laugh. 

II.  The  awakened  heart  is  wounded,  not  broken. 

1.  The  law  makes  the  first  wound. — When  God  is  going  to  save 
a  soul,  he  brings  the  soul  to  reflect  on  his  sins.    "  Cursed  is  every 
one,"  &c.      "  Whatsoever  things   the  law  saith,"  &c.      "  I  was 
alive  without  the  law  once,"  &c.     Life  and  heart  appear  in  awful 

2.  The  majesty  of  God  makes  the  next  wound. — The  sinner  is 
made  sensible  of  the  great  and  holy  being  against  whom  he  has 
sinned.     "  Against  thee"  Psa.  li.,  4. 

3.  The  third  wound  is  from  his  own  helplessness  to  make  himself 
better. — Still  the  heart  is  not  broken  ;  the  heart  rises  against  God. 
1st,  Because  of  the  strictness  of  the  law  ;  2d,  Because  faith  is 
the  only  way  of  salvation,  and  is  the  gift  of  God  ;  3d,  Because 
God  is  Sovereign,  and  may  save  or  not,  as  he  will.     This  shows 
the  unbroken  heart.     There  is  no  more  miserable  state  than  this. 

Learn. — It  is  one  thing  to  be  awakened,  and  another  thing  to  be 
saved.  Do  not  rest  in  convictions. 

III.  The  believing  heart  is  a  broken  heart  two  ways. 

1 .  It  is  broken  from  its  own  righteousness. — When  the  Holy 
Spirit  leads  a  man  to  the  Cross,  his  heart  there  breaks  from  seek- 
ing salvation  by  his  own  righteousness.  All  his  burden  of  per- 
formances and  contrivances  drops.  1st,  The  work  of  Christ 
appears  so  perfect — the  wisdom  of  God  and  the  power  of  God — 
divine  righteousness.  "  I  wonder  that  I  should  ever  think  of  any 
other  way  of  salvation.  If  I  could  have  been  saved  by  my  own 
duties,  my  whole  soul  would  now  have  refused  it.  I  wonder  that 
aJl  the  world  did  not  see  and  comply  with  this  way  of  salvation  by 
the  righteousness  of  Christ." — (Brainard,  p.  319.)  2d,  The  grace 
of  Christ  appears  so  wonderful.  That  all  this  righteousness 
should  be  free  to  such  a  sinner !  That  I  so  long  neglected, 
despised,  hated  it,  put  mountains  between,  and  yet  that  he  has 
come  over  the  mountains !  Ezek.  xvi.,  63,  "  That  thou  mayest 
remember  and  be  confounded,  and  never  open  thy  mouth  any 
more  because  of  thy  shame,  when  I  am  pacified  toward  thee  for 
all  that  thou  hast  done."  Have  you  this  broken  heart — broken 
within  sight  of  the  Cross  ?  It  is  not  a  look  into  your  own  heart, 
or  the  heart  of  hell,  but  into  the  heart  of  Christ  that  breaks  the 
heart.  Oh,  pray  fo/  this  broken  heart!  Boasting  is  excluded 

94  SERMON    XVI. 

To  him  be  glory  !  Worthy  is  the  Lamb !  All  the  struggles  of  a 
self-righteous  soul  are  to  put  the  crown  on  your  own  head  instead 
of  at  the  feet  of  Jesus. 

2.  Broken  from  love  of  sin.  —  When  a  man  believes  on 
Christ,  he  then  sees  sin  to  be  hateful.  1st,  It  separated  between 
him  and  God,  made  the  great  gulf,  and  kindled  the  fires  of  hell. 
2d.  It  crucified  the  Lord  of  Glory ;  weighed  down  his  soul ;  made 
him  sweat,  and  bleed,  and  die.  3d,  It  is  the  plague  of  his  heart 
now.  All  my  unhappiness  is  from  my  being  a  sinner.  Now  he 
mourns  sore  like  a  dove,  that  he  should  sin  against  so  much  love. 
"  Then  shall  ye  remember  your  ways,  and  nil  your  doings  where- 
in ye  have  been  defiled,  and  shall  ioathe  yourselves  in  your  own 

IV.  Advantages  of  a  broken  heart. 

1.  It  keeps  you  from  being  offended  at  the  preaching  of  the  Cross 
— A  natural  heart  is   offended  every  day  at  the  preaching  of  the 
Cross.     Many  of  you,  I  have  no  dout>t,  hate  it.     The  preaching 
of  another's  righteousness — that   you  must  have  it  or  perish — 
many,  I  have  no  doubt,  are  often  enraged  at  this  in  their  hearts. 
Many,  I  doubt  not,  have  left  this  church  on  account  of  it,  anJ 
many  more,  I  doubt  not,  will  follow.     All  the  offence  of  the  Cross 
is  not  ceased.     But  a  broken  heart  cannot  be  offended.     Ministers 
cannot  speak  too  plainly  for  a  broken  heart.     A   broken  heart 
would  sit  for  ever  to  hear  of  the  righteousness  without  works. 

Many  of  you  are  offended  when  we  preach  plainly  against  sin. 
Many  were  offended  last  Sabbath.  But  a  broken  heart  cannot  be 
offended,  for  it  hates  sin  worse  than  ministers  can  make  it.  Many 
are  like  the  worshippers  of  Baal — "  Bring  forth  thy  son  that  he 
may  die,"  Judges  vi.,  30.  But  a  broken  heart  loves  to  see  the 
idol  stamped  upon  and  beaten  small. 

2.  A  broken  heart  is  at  rest. — The  unconverted  heart  is  like  the 
troubled  sea — "  Who  wili  show  us  any  good  ?"     It  is  going  from 
creature  to  creature.     The  awakened  soul  is  not  at  rest ;  sorrows 
of  death,  pains  of  hell,  attend  those  who  are  forgetting  their  rest- 
ing-place.    But  the  broken  heart  says,  "  Return  unto  thy  rest,  O 
my  soul."     The  righteousness  of  Christ  takes  away  every  fear — 
"  casts  out  fear."     Even  the  plague  of  the  heart  cannot  truly  dis- 
turb, for  he  casts  his  burden  on  Jesus. 

3.  Nothing  can  happen  wrong  to  it. — To  the  unconverted,  how 
dreadful  is  a  sick  bed,  poverty,  death — tossed  like  a  wild  beast  in 
a   net !     But  a  broken  heart  is  satisfied  with   Christ.     This   is 
enough — he  has  no  ambition  for  more.     Take  away  all,  this  re- 
mains.    He  is  a  weaned  child. 



"  The  wicked  aie  estranged  from  the  womb:  they  go  astray  as  soon  as  they  b« 
born  :  speaking  lies.  Their  poison  is  like  the  poison  of  a  serpent ;  they  are 
like  the  deaf  adder  that  stoppeth  her  ear,  which  will  not  hearken  to  the  voice  of 
charmers,  charming  never  so  wisely." — Psalm  Iviii.,  3-5. 

IT  has  been  supposed  by  some  interpreters  that  this  psalm  was 
written  as  a  prophetic  description  of  the  unjust  judges  who  con- 
demned our  Lord  Jesus  Christ.  1.  It  begins  by  reproving  them 
for  their  unjust  judgment.  Verse  1,  "  Do  ye  indeed,"  &c.  2.  It 
opens  up  the  dark  recesses  of  their  heart  and  history ;  verse  3, 
"  The  wicked  are  estranged  from  the  womb ;"  &c.  And  3.  It 
shows  their  coming  destruction  ;  verse  10,  "  The  righteous  shall 
rejoice  when  he  seeth  the  vengeance  ;  he  shall  wash  his  feet  in  the 
blood  of  the  wicked."  However  this  may  be,  they  were  of  the  same 
nature  with  us.  The  Scribes  and  Pharisees  who  condemned  our 
Lord  had  hearts  of  the  same  kind  as  ours,  so  that  we  may  learn 
this  day  the  awful  depravity  of  the  heart  of  man. 

I.  Original  depravity. — Verse  3,  "  The  wicked  are  estranged 
from  the  womb."  The  expression,  "  from  the  womb,"  occurs  fre- 
quently in  Scripture,  and  means  from  the  very  first  period  of  our 
existence.  The  angel  of  the  Lord  said  to  the  wife  of  Manoah, 
Judges  xiii.,  5,  "  The  child  shall  be  a  Nazarite  unto  God  from  the 
wornb;"  that  is,  from  the  very  first  point  of  existence.  God  says 
to  Jeremiah  (i.  5),  "  Before  I  formed  thee  in  the  belly  I  knew 
thee ;  and  before  thou  comest  forth  out  of  the  womb  I  sanctified 
thee ;  and  ordained  thee  a  prophet  unto  the  nations."  Jeremiah 
was  set  apart  as  a  prophet  before  he  was  born.  Paul  says, 
Gal.  i.,  15.  "  But  when  it  pleased  God,  who  separated  me  from 
my  mother's  womb,  and  called  me  by  his  grace,  to  reveal  his  Son 
in  me.'  Paul  was  set  apart  by  God  for  the  work  of  the  ministry 
from  the  very  first.  So,  in  the  words  before  us,  it  is  declared  that 
from  the  very  first  we  are  estranged  from  God.  Now,  this 
estrangement  is  twofold. 

1.  Of  the  head. — The  whole  mind  is  estranged  from  God.     u  At 
that  time  ye  were  without  God."     The  natural  man  is  ignorant  of 
God  from  the  very  womb.      God  is  a  stranger  to  him,  so  that  he 
docs  not  know  him.      He  has  no  true  discovery  of  God's  infinite 
purity,  of  his  immutable  justice,  and  of  the  strictness  of  the  law. 
lie  does  not  know  the  love  of  God,  nor  haw  freely  he  has  provided 
a  Saviour.     He  is  mainly  ignorant  of  God.     Psalm  x.  4,  '•  God  is 
not  in  all  his  thoughts."      Either  he  does  not  turn  his  mind  upon 
God  at  all,  or  else  he  thinks  him  altogether  such  an  one  as  himself. 
"  There  is  none  that  understandeth."     Psalm  xiv.,  2. 

2.  Of  the  heart. — A  new  born  child  will  naturally  feel  after  it* 
mother's  breast :  it  naturally  seeks  the  breast.     But  it  does  not  in 

96  SERMON    XVli 

the  same  manner  seek  after  God.  "  There  is  none  that  seeketh 
after  God."  From  the  very  first  we  dislike  God.  A  child  soon 
comes  to  relish  the  presence  of  its  earthly  parents,  and  of  other 
children.  It  does  not  relish  the  presence  of  God.  The  natural 
tendency  of  the  heart  is  to  go  away  from  God,  and  to  remain  out 
of  his  sight.  A  natural  man  does  not  like  the  presence  of  a  very 
en>inent  saint.  If  he  has  full  liberty,  he  will  leave  the  room,  and 
seek  other  company  more  suited  to  his  taste.  This  is  the  very 
way  he  treats  God.  God  is  too  holy  for  him ;  he  is  too  pure,  and, 
therefore,  he  does  all  he  can  to  leave  his  company.  This  is  the 
reason  you  cannot  get  unconverted  men  to  pray  in  secret.  They 
would  rather  spend  half  an  hour  in  the  tread- mill  every  morning 
than  go  to  meet  God.  This  is  the  true  condition  of  every  one  oi 
you  who  is  now  unconverted ;  indeed  it  was  the  condition  of  us 
all,  but  some  of  you  have  been  brought  out  of  it.  From  the  time 
you  were  in  the  womb,  till  now,  your  whole  head  and  heart  have 
been  turned  away  from  God.  Gen.  viii.,  21,  "The  imagination 
of  man's  heart  is  evil  from  his  youth,"  &c.  Job  xiv.,  4,  "  Who 
can  bring  a  clean  thing  out  of  an  unclean,  not  one  ?"  Your  whole 
nature  is  totally  depraved.  You  are  accustomed  to  think  that 
you  have  some  parts  good  ;  that  though  some  part  was  depraved, 
yet  some  part  sick,  the  whole  heart  is  faint.  Your  whole  history 
remained  sound ;  but  learn  that  the  whole  head  is  covered  with 
sin.  You  are  accustomed  to  think  that  great  part  of  your  life  has 
been  innocent.  You  admit  that  some  pages  of  your  life  are  stain- 
ed with  crimson  and  scarlet  sins ;  some  pages  you  blush  to  look 
back  upon ;  but  surely  you  have  some  fair  leaves  also.  Learn 
that  you  are  "  estranged  from  the  womb."  Every  moment  you 
have  spent  without  God,  and  turning  away  from  God  ;  every  page 
has  got  this  written  at  the  top  of  it,  This  day  God  was  not  in  all 
his  thoughts,  he  did  not  like  to  retain  God  in  his  knowledge. 
Genesis  vi.,  5,  "Every  imagination  of  the  thoughts  of  his  heart 
was  only  evil  continually." 

II.  Actual  sin ;  "  They  go  astray"  fyc. — There  are  two  paths 
from  which  every  natural  man  goes  astray  as  soon  as  born. 

1.  The  way  of  God's  commandments. — This  is  the  pure  way  of 
light  in  which  holy  angels  walk.     They  do  his  commandments, 
hearkening  to  the  voice  of  his  word,  Ps.  ciii.     It  is  a  pure  way, 
having  ten  paths  in  which  the  feet  of  the  upright  love  to  go. 
"  Blessed  are  the  undefiled  in  the  way,  who  walk  in  the  law  of 
the  Lord."     "  Make  me  to  go  in  the  path  of  thy  commandments  ; 
for  therein  do  I  delight."     From  this  we  go  astray  as  soon  as 
born,  speaking  lies.     One  of  these  paths  says,  "'Thou  shalt  not 
bear  false  witness  against  thy  neighbor ;"  but  this  is  one  of  the  very 
first  that  is  forsaken ;  speaking  lies  ;  Isaiah  liii.,  6,  "  We  all  like 
sheep  have  gone  astray,  turning  every  one  to  his  own  way." 

2.  The  way  of  pardon. — Jesus  saith  unto  him,  "  I  am  the  way  •" 

SERMON    XVII.  97 

and  again,  "  Strait  is  the  gate  and  narrow  is  the  way  that  leadeth 
unto  life."  The  same,  Isaiah  xxxv.,  9,  "  The  redeemed  shall  walk 
there."  From  this  way  also  "  they  go  astray  as  soon  as  born, 
speaking  lies."  Life  is  given  to  sinners  just  that  they  may  enter 
upon  this  way,  but  they  spend  it  in  going  further  and  further 
away.  The  parable  of  the  lost  sheep  shows  the  true  state  of 
every  unconverted  soul  wandering  away  from  the  good  shepherd. 
He  is  seeking  to  save  the  lost;  you  are  wandering  further  nnd 
further  away.  Romans  iii.,  12,  "  They  are  all  gone  out  of  the 
way."  "  Destruction  and  misery  are  in  their  ways,  and  the  way 
of  peace  have  they  not  known."  And  oh  !  what  fearful  meaning 
does  this  give  to  the  declaration  "  speaking  lies  !"  for  it  is  written, 
1  John  ii.,  22,  "  Who  is  a  liar,  but  he  that  denieth  that  Jesus  is  the 
Christ?"  And  again,  "He  that  believeth  not  God,  hath  made 
God  a  liar."  No  man  can  go  away  from  Christ  without  speaking 

Learn,  the  fearful  condition  of  those  of  you  who  are  natural  men. 
1st,  From  the  day  you  were  born  you  have  gone  astray  from 
the  path  of  God's  commandments.  Every  year,  month,  week, 
day,  hour,  minute,  has  been  filled  up  with  sin.  Every  day  has 
seen  you  go  further  from  holiness^  further  from  God.  nearer  to 
hell.  You  are  treasuring  up  wrath  against  the  day  of  wrath. 
Oh  !  what  a  treasure  ;  keeping  up  fuel  to  burn  you  through  eter- 
nity. If  any  of  you  live  in  drinking  or  swearing,  or  any  one  sin, 
you  are  heaping  up  fuel  for  your  eternal  hell.  You  are  getting 
further  on  in  your  sin.  You  are  wreathing  your  chains  more  and 
more  round  you.  By  a  law  of  human  nature,  every  time  you  sin, 
the  habit  becomes  stronger,  so  that  you  are  every  day  becoming 
more  completely  like  the  devil.  It  is  every  day  more  hard  to 
turn.  Experience  shows  that  most  people  are  converted  when 
young.  Dear  young  people,  every  day  you  live  in  sin  it  will  be 
more  impossible  to  turn.  "  They  that  seek  me  early  shall  find 

2</,  From  the  day  you  were  born  you  have  gone  astray  from 
Christ.  The  good  shepherd  has  been  seeking  you.  Every  day 
you  remain  unsaved,  you  are  wandering  -iway  from  him.  Every 
day  you  are  getting  nearer  to  hell  and  further  from  Christ.  Un- 
belief gets  stronger  every  day. 

III.  The  deadly  enmity  of  natural  men  to  God — "  Their  poison." 
&c.  For  two  reasons  : — 

1.  Because  they  are  the  children  of  the  old  serpent,  the  devil. — 
All  natural  men  arc  the  seed  of  the  serpent.  See  Gen.  iii ,  15. 
All  who  oppose  and  dislike  the  children  of  God,  do  so  because 
they  are  the  seed  of  the  serpent,  and  the  poison  of  the  old  serpent 
remains  in  them.  John  the  Baptist  calls  the  Pharisees  a  genera- 
tion of  vipers,  Matt,  iii.,  7,  "  O  generation  of  vipers."  In  a  still 
more  dreadful  manner  did  our  blessed  Lord,  Matt,  xxiii.,  33,  "  Ye 


98  SERMON    XVII. 

serpents,  ye   generation   of  vipers."     The   Pharisees   and    Sad 
ducees  were  not  of  a  diflbrent  nature  from  us ;  they  had  the  same 
flesh  and   blood,  and  the  same  wicked  heart ;  they  were  children 
of  their  father,  the  devil,  and  the  lusts  of  their  father  they  would 
do:  "Their  poison  was  like  the  poison  of  a  serpent." 

2.  Because  they  have  a  mortal  enmity  to  God. — The  poison  of 
the  serpent  is  deadly  poison.  When  it  darts  its  envenomed  sting 
into  a  man  it  seeks  to  kill  him.  Such  is  the  cruel  venom  of  the 
natural  heart  against  God.  He  is  a  mortal  enemy  to  God's  holy 
government.  It  has  been  said,  "  If  the  throne  of  God  were  within 
your  reach,  and  you  knew,  it  would  not  be  safe  one  hour."  He 
is  a  mortal  enemy  to  the  very  being  of  God.  Psalm  xiv.,  1,  "  The 
fool  has  said  in  his  heart  there  is  no  God."  It  is  in  his  heart  he 
says  this  ;  this  is  the  -secret  desire  of  every  unconverted  bosom. 
If  the  breast  of  God  were  within  the  reach  of  men,  it  would  be 
stabbed  a  million  of  times  in  one  moment.  When  God  was  mani- 
fest in  the  flesh,  he  was  altogether  lovely  ;  he  did  no  sin  ;  he  went 
about  continually  doing  good :  and  yet  they  took  him  and  hung 
him  on  a  tree ;  they  mocked  him  and  spit  upon  him.  And  this  is 
the  way  men  would  do  with  God  again. 

Learn — 1st,  The  fearful  depravity  of  your  heart.  I  venture  to 
say  there  is  not  an  unconverted  man  present  who  has  the  most 
distant  idea  of  the  monstrous  wickedness  that  is  now  within  his 
breast.  Stop  till  you  are  in  hell,  and  it  will  break  out  unrestrained. 
But  still  let  me  tell  you  what  it  is ;  you  have  a  heart  that  would 
kill  God  if  you  could.  If  the  bosom  of  God  were  now  within  your 
reach,  and  one  blow  would  rid  the  universe  of  God,  you  have  a 
heart  fit  to  do  the  deed.  2d,  The  amazing  love  of  Christ ;  "  While 
we  were  enemies,  Christ  died  for  us." 

IV.  Deaf  -to  the  voice  of  the  Gospel. — It  is  a  well  known  fact 
that  many  kinds  of  serpents  can  be  tamed  by  the  power  of  music. 
This  is  referred  to  in  Ecclesiastes  x.,  11,  and  Jeremiah  viii.,  17. 
Many  travellers  in  Egypt  and  India  have  seen  tnis.  But  there  is 
said  to  be  one  kind  of  serpent  which  is  either  deaf,  so  that  it  can- 
not hear  the  music,  or  it  has  the  power  of  making  itself  deaf  for 
the  time,  so  that  it  is  not  charmed.  So  it  is  w;th  unconverted 

Christ  is  the  great  charmer.  His  voice  is  like  the  sound  of 
many  waters.  Never  man  spake  like  this  man.  When  Andrew 
and  Peter  heard  it,  they  left  all  and  followed  him  ;  so  did  James, 
and  John,  and  Matthew.  When  the  bride  hears  him,  she  cries, 
The  voice  of  my  beloved !  When  the  sheep  hear  his  voice,  they 
follow  him ;  when  the  dead  hear  his  voice,  they  live ;  when  the 
heavy  laden  hear  it,  they  find  rest. 

But  unconverted  men  will  not  hear.  They  are  like  Manasseh  • 
they  will  not  hearken ;  they  are  like  the  Jews  when  Stephen 
preached,  they  stopped  their  ears  and  ran. 


Ah,  how  many  of  you  are  doing  this  very  thing,  stopping  your 
ears  ?  How  many  of  you  stop  your  ears  with  the  noise  of  the 
world,  its  business  and  care;  some  with  a  favorite  lust?  The 
voice  of  the  great  charmer  has  been  often  heard  in  this  place,  and 
some  have  heard  it  and  followed  him  ;  and  why  are  you  left  behind  ? 

Learn — 1st,  The  folly  of  this.  He  is  charming  you  to  bless 
you,  to  bring  you  to  peace,  pardon,  holiness.  "  There  is  no  other 
name  given  among  men  whereby  you  can  be  saved."  2d,  The 
guilt  of  this.  It  is  the  highest  sin  of  all,  to  refuse  him  that  speak- 
eth  from  heaven.  Heb.  xii.,  25.  It  is  put  last  here.  It  is  un- 
pardonable. All  manner  of  sin  and  blasphemy  may  be  forgiven 
to  you,  but  if  you  will  not  hear  the  voice  of  Christ  you  must 
perish.  Christ  is  knocking  at  your  door  and  saying,  "  If  any  man 
hear  my  voice  I  will  come  in."  Oh,  think  of  the  guilt  of  letting 
the  Son  of  God  stand  at  your  door?  Some  would  fain  lay  the 
blame  orT  ihemselves,  but  God  washes  himself  clear  of  the  unbe- 
liever's guilt.  It  is  you  that  stop  your  ear; -ye  do  always  resist 
the  Holv  •  *host.  You  will  one  day  find  that  he  that  believeth  not 
s\cJ'  be  !*  uned. 


"  On  '     iraim,  what  shall  I  do  unto  thee  ?     0  Judah,  what  shall  I  do  unto  thee  ? 
for  yW  goodness  is  as  a  morning  cloud,  and  as  the  early  dew  it  goeth  away." 
Hiaea  vi.,  4. 

Doctrine. — The  impressions  of  natural  men  are  fading 

In  these  words,  God  complains  that  he  did  not  know  what  to 
do  with  Israel,  their  impressions  were  so  fading.  He  says, 
verse  5.  that  he  had  hewed  them  by  the  prophets,  and  slain  them 
by  the  words  of  his  mouth :  and  their  judgments  were  as  the 
light  that  goeth  forth.  At  one  time  he  sent  them  severe  awakening 
messages  of  coming  wrath  ;  then  messages  of  love  and  grace,  as 
bright  and  as  many  as  the  beams  of  the  sun.  They  were  a  little 
impressed  by  them  ;  the  cloud  of  distress  began  to  gather  on 
their  brow,  the  dew  of  grief  seemed  to  start  to  their  cheek,  but  it 
soon  dried  up.  It  was  like  the  morning  cloud  and  early  dew  that 
goeth  away.  So  it  is  with  all  the  unconverted  persons  in  this 
congregation,  who  will  finally  perish.  God  has  sent  them  awak- 
ening messages,  hewed  them  by  the  prophets,  and  slain  them  by 
the  words  ot  his  mouth.  He  has  sent  them  also  sweet  encourag- 
ing messages  ;  his  judgments  have  been  like  the  light  that  goeth 
forth.  They  think,  and  are  impressed  for  a  little,  but  it  soon  dies 
away.  "  O  Ephraim,  what  shall  I  do,"  &c. 

100  SERMON    XVIII. 

I.   The  fact  that  the  impressions  of  natural  men  fade  away. 

1.  Prove  the  fact  from  Scripture. — The  Scriptures  abound  will. 
examples  of  it."    1st,  Lot's  wife. — She  was  a  good  deal  awakened 
The  anxious  faces  of  the  two  angelic   men,  their  awful   words, 
and  merciful  hands,  made  a  deep  impression  on  her.     The  anxiety 
of  her  husband,  too,  and  his  words  to  his  sons-on-law,  sunk  into 
her  heart.     She  fled  with   anxious    steps  ;    Lut  as  the  morning 
brightened,   her  anxious    thoughts    began  to  wear   away.     She 
looked  back,  and  became  a  pillar  of  salt.     2d,  Isratl  at  the  Red 
Sea. — When    Israel    had    been    led    through  the  deep  \i  iter  in 
safety,  and  when  they  saw  their  enemies  drowned,  theu  they  sang 
God's  praise.     Their  hearts  were  much  affected   by  this  deliver- 
ance.    They  sang,  "  The  Lord  is  my  strength  and  song,  ho  is  also. 
become  my  salvation."     They  sang  his  praise,  but  soon  forgot  his 
works.     In  three  days  they  were  murmuring  against  God  because 
of  the  bitter  waters.     3d,  Once  a  young  man  came  running  to 
Jesus,  and  he  kneeled  down,  saying,  "  Good  Master,  what  good 
thing  shall  I  do  that  I  may  inherit  eternal  life  ?"     A  flash  cf  con- 
viction had  passed  over  his  conscience  ;  he  was  now  kneeling  at 
the  feet  of  Christ,  but  he  never  kneeled  there  any  more ;  he  wen!, 
away  sorrowful.     His  goodness  was  like  a  morning  cloud.     4th, 
Once  Paul  preached  before  Felix,  the  Roman  Governor ;  and  as 
he  reasoned  of  righteousness,  temperance,  and  judgment  to  come, 
Felix  trembled.     The   preaching  of  the  gospel  made  the  proud 
Roman  tremble  on  nis  throne,  but  did  it  save  his  soul  ?     Ah,  no  ! 
"  Go  thy  way  for  this  time,  when  I  have  a  more  convenient  sea- 
son I  will  send  for  thee."     His  goodness  was  like  the  morning 
cloud.     5/A,  Again,  Paul  preached  before  King  Agrippa  gnu  his 
beautiful  Bernice,  with  all  the  captains  and  chief  men  of  the  City. 
The  word  troubled  Agrippa's  heart,  the  tear  started  into  hisr^yil 
eye,  for  a  moment  he  thought  of  leaving  all  for  Christ.     "Almost 
thou  persuadest  me  to  be  a  Christian."     But  ah  !  his  goodness 
was  like  a  morning  cloud  arid  early  dew.     In  ail  these  the  cloud 
gathered  over  them,  for  a  moment  the  dew  glistened   in   their 
eye,  but  soon   it   passed    away,  and    left  the  hard    rock)7  heart 

2.  Prove  the  fact  from  experience. — Most  men  under  a  preached 
gospel  have  their  times   of  awakening.     If  the   impressions  of 
natural  men  were  permanent,  then  most  would  be  save'*.,  but  we 
know  that  this  is  not  the  case.     Few  there  be  that  find  it.     Per- 
haps 1  would  not  go  far  wrong  if  I  were  to  say,  that  there  may 
not  be  ten  grown  up  men  in  this  congregation  who  have  never 
experienced  any  concern  for  their  soul,  and  yet  I  fear  there  may 
be  hundreds  who  will  finally  perish. 

\yt,  How  many  have  had  a  time  of  awakening  in  childhood, 
when  they  were  prayed  over  by  a  believing  mother,  or  \\a.  ^ed 
by  a  believing  father,  or  taught  by  a  faithful  Sabxiath-sd'r  ~1 
eacher  ?  How  many  have  had  deep  impressions  made  at.  the 


Sabbath-school  ?     But  they  have  passed  away  like  the  morning 
cloud  and  early  dew. 

2d,  At  their  first  communion,  when  they  first  spoke  to  a  minis- 
ter about  their  soul,  and  heard  his  piercing  questions  and  faithful 
warnings,  when  they  got  their  token  from  his  hand,  when  they  first 
received  the  bread  and  wine,  and  sat  at  the  table  of  the  Lord, 
they  trembled,  the  tear  dimmed  their  eye,  they  went  home  to 
pray.  But  soon  it  wore  away.  The  world,  pleasure,  cares, 
involved  the  mind,  and  all  was  gone  like  the  cloud  and  the  dew. 

3d,  A  first  sickness.  How  many,  laid  down  on  a  bed  of  sick- 
ness, are  made  to  look  over  the  verge  of  the  grave  ?  They 
tremble  as  they  think  how  unprepared  they  are  to  die  ;  and  now 
they  begin  to  vow  and  resolve,  if  the  Lord  spare  me,  I  will  avoid 
evil  companions,  I  will  pray  and  read  my  Bible,  &c. ;  but  no 
sooner  are  they  better  than  the  resolutions  are  forgotten,  like  the 
cloud  and  dew. 

4th.  First  death  in  a  family.  What  a  deep  impression  this 
makes  on  a  feeling  heart.  That  lovely  circle  is  broken  round  the 
fire,  and  never  will  be  whole  again.  Now  they  begin  to  pray,  to 
turn  to  him  that  smites.  Perhaps  kneeling  beside  the  cold  body, 
they  vow  no  longer  to  go  back  to  sin  and  lolly.  Or,  following  the 
body  to  the  grave,  while  the  big  tear  stands  in  the  eye,  they  pro- 
mise to  bury  all  their  sins  and  follies  in  the  grave  of  their  beloved 
one.  But  soon  a  change  comes  over  them,  the  tears  dry  up,  and 
the  prayer  is  forgotten.  The  world  takes  its  place  again  and 
reigns.  Their  goodness  is  as  the  morning  cloud. 

5th,  In  a  time  of  awakening,  many  receive  deep  impressions. 
Some  are  alarmed  to  see  others  alarmed  that  are  no  worse  than 
they.  Many  have  their  feelings  stirred,  their  affections  moved. 
Many  are  brought  to  desire  conversion,  to  weep  and  to  pray.  Mr. 
Edwards  mentions  that  there  was  scarcely  an  individual  in  the 
whole  town  unconcerned  ;  there  were  tokens  of  God's  promise  in 
every  house.  So  here  ;  and  yet,  when  the  time  is  past,  how  soon 
they  sink  back  into  former  indifference.  Their  goodness  is  as  the 
morning  cloud. 

Dear  friends,  ye  are  my  witnesses.  I  do  not  know,  bat  I  believe 
I  am  not  wrong  in  stating,  that  by  far  the  greater  number  of  you 
have  been  under  remorse  at  some  time  or  another,  and  yet  God 
and  your  own  consciences  know  how  fading  these  impressions 
have  been.  Just  as  the  morning  cloud  passes  off  the  moun- 
tain's brow,  and  the  dew  is  dried  up  from  the  rock,  and  leaves 
it  a  rock  still,  so  your  impressions  have  passed  away,  and  left 
you  a  rocky  heart  still.  So  it  is  in  those  that  perish.  The  way 
to  hell  is  paved  with  good  intentions,  and  hell  is  peopled  with 
those  who  once  wept  and  prayed  for  their  souls.  "  O  Ephraim, 
what  shall  I  do  unto  thee  ?" 

3.  Let  us  show  the  steps  of  impressions  fading  away. — When  a 


natural  man  is  under  concern,  he  begins  to  make  a  very  diligen* 
asc  of  the  means  of  grace. 

1st,  Prayer. — When  a  man  is  under  the  fear  of  hell,  he  begins 
to  pray,  and  often  he  has  very  melting  and  sweet  affections  in 
pravcr.  As  long  as  his  impressions  last,  he  may  be  very  con- 
stant in  his  duty.  But  will  he  always  call  upon  God  ?  When  his 
concern  ceascsj  his  praying  in  secret  gradually  ceases  also.  Not 
all  at  once,  but  by  degrees  he  gives  up  secret  prayer.  Once  he 
has  been  out  in  company,  another  time  kept  long  at  business,  ano- 
ther time  he  is  sleeping,  and  so  by  degrees  he  gives  it  up  altoge- 
ther. "  O  Ephraim,"  tec. 

2d,  'Hearing  the  word. — When  a  man  is  first  awakened,  he 
comes  well  out  to  the  preaching  of  the  word.  He  knows  that  blesses  especially  the  preaching  of  the  word — that  it  pleases 
God  by  the  foolishness  of  preaching  to  save  them  that  beli-evc. 
He  is  an  arrested  hearer  ;  he  drinks  in  the  words  of  the  minis- 
ter ;  he  is  lively  in  his  attendance  on  the  word  ;  if  there  be 
preaching  in  the  week  evening,  he  puts  by  his  work  in  order  to  be 
there.  But,  when  his  concern  wears  away,  he  begins  to  weary 
first  of  the  week-day  service,  then  of  the  Sabbath,  then  perhaps 
he  seeks  a  more  careless  ministry,  where  he  may  slumber  on 
till  death  and  judgment.  Ah,  this  has  been  the  course  of  thou- 
sands in  this  place.  '•  O  Ephraim,"  &c. 

3d,  Asking  counsel  of  ministers. — When  souls  are  under 
remorse,  they  often  ask  counsel  of  the  under  shepherds  of  Christ. 
"  Going  and  weeping,  they  come  to  seek  the  Lord  their  God  ;  they 
ask  the  way  to  Zion."  They  go  to  the  watchman,  saying.  Saw 
ye  him  whom  my  soul  loveth  '{  This  is  one  of  the  duties  of  the 
faithful  pastor,  for  "  the  priest's  lips  should  keep  knowledge  ;  and 
they  should  seek  the  law  at  his  mouth ;  for  he  is  the  messen- 
ger of  the  Lord  of  Hosts."  But  when  concern  dies  away,  this 
dies  away.  Many  come  once  that  never  come  again.  "  O 
Ephraim,"  &c. 

4th,  Avoiding  sin. — When  a  man  is  under  convictions,  he  always 
avoids  open  sin,  flees  from  it  with  all  his  might.  He  reforms  his 
life  ;  his  soul  is  swept  and  garnished.  But  when  his  concern  dies 
away,  his  lusts  revive,  and  he  goes  back  like  a  dog  to  his  vomit, 
and  like  the  sow  that  was  washed  to  its  wallowing  in  the  mire. 
If  there  was  anything  saving  in  the  impressions  of  natural  men, 
they  would  turn  holier  :  but,  on  the  contrary,  they  turn  worse 
and  worse.  Seven  devils  enter  into  that  man,  and  the  lattei 
er*l  is  worse  than  the  beginning.  "  O  Ephraim,"  &c. 

II.  Peasons  why  the  impressions  of  natural  men  die  away. 

1.  They  never  are  brought  to  feel  truly  lost. — The  wounds  of 
natural  men  are  generally  skin  deep.  Sometimes  it  is  just  a  flash 
of  terror  that  has  alarmed  them.  Often  ;t  is  the  sense  of  some 
one  great  sin  they  have  committed.  Sometimes  it  is  only  sympa 


thy  with  others — fleeing  because  others  flee.  They  are  often 
brought  to  say,  I  am  a  great  sinner  ;  I  fear 'there  is  no  mercy  for 
me.  Still  they  are  not  brought  to  feel  undone,  their  mouth  is  not 
stopped,  they  do  not  cover  the  lip  like  the  leper.  They  think  a 
little  prayer,  sorrow,  repentance,  amendment,  will  do.  If  they 
:/uuld  only  change  their  way.  They  are  not  brought  to  see  that 
all  they  do  just  signifies  nothing  toward  justifying  them.  If  they 
were  brought  to  feel  their  utterly  lost  state,  and  their  need  of 
another's  righteousness,  they  never  could  rest  in  the  world  again. 

2.  They  never  saw  the  beauty  of  Christ. — A  flash  of  terror  may 
bring  a  man  to  his  knees,  but  will  not  bring  him  to  Christ.     Ah"! 
no ;    love  must  draw.     A  natural   man.  under  concern,  sees  no 
beauty  nor  desirableness  in  Christ.     He  is  not  brought  to  look  to 
him  whom  he  pierced,  and  to  mourn.     When  once  a  man  gets  a 
sight  of  the  supreme  excellence  and  sweetness  of  Christ ;  when 
he  sees  his  fulness  for  pardon,  peace,  holiness,  he  will  never  draw 
back.     He  may  be  in  distress  and  in  darkness,  but  he  will  rise  and 
go  about  the  city  to  seek  him  whom  his  soul  loveth.     The  heart 
that  has  once  seen  Christ  is  smit  with  the  love  of  him,  and  never 
can  rest  nor  take  up  with  others  short  of  him. 

3.  He  never  had  heart-haired  of  sin. — The  impressions  of  na- 
tural men  are  generally  of  terror.     They  feel  the  danger  of  sin, 
not  the  filthiness  of  it.     They  feel  that  God  is  just  and  true,  that 
the  law  must  be  avenged,  that  the  wrath  of  God  will  come.     They 
•ee  that  there  is  hell  in  their  sins ;  but  they  do  not  feel  their  sins 
to  be  a  hell.     They  love  sin ;    they  have  no  change  of  nature. 
The  Spirit  of  God  does  not  dwell  in  them  ;  and  therefore  the  im- 
pression wears  easily  away,  like  as  on  sand.      Those  that  are 
brought  to  Christ  are  brought  to  see  the  turpitude  of  sin.     Tb,ey 
cry  not,  Behold  I  am  undone,  but,  behold  I  am  vile.     As  long  as 
sin  is  in  their  breast,  they  are  kept  fleeing  to  the  cross  of  Christ. 

•t.  They  have  no  promises  to  keep  their  impressions. — Those 
who  are  in  Christ  have  sweet  promises.  "  I  will  put  my  fear  ir 
their  hearts." — Jer.  xxxii.,  40.  "Eeing  confident  that  he  whicft 
hath  begun  a  good  work  in  you  will  perform  it." — Phil,  i.,  6.  But 
natural  men  have  no  interest  in  these  promises ;  and  so,  in  the  time 
of  temptation,  their  anxieties  easily  wear  away. 

III.  Sadness  of  their  case. 

1.  God  mourns  over  their  case. — "OEphraim."  It  must  be  a 
truly  sad  case  that  God  mourns  over.  When  Christ  wept  over 
Jerusalem,  it  showed  it  was  in  a  desperate  case,  because  that  eye 
that  wept  saw  plainly  what  was  coming ;  and  accordingly,  in  a 
few  years,  that  lovely  city  was  a  ruined  heap,  and  multitudes  of 
those  then  living  were  in  hell,  and  their  children  vagabonds. 
When  Christ  looked  round  on  the  Pharisees  with  anger,  being 
grieved  at  the  hardness  of  their  hearts,  it  showed  a  desperate 
2ase  ;  he  would  not  grieve  for  nothing.  So  here  you  may  be  sure 

104  SERMON    XVIII. 

the  case  of  natural  men  who  lose  their  impressions  is  very  despo- 
tic, from  these  words  of  God,  "O  Ephraim." 

•j.  (/,)(/  ha*  no  /aw  method  of  awakening. — God  speaks  as  even 
ai  :i  loss  what  to  do,  to  show  "you  that  there  remaineth  no  more 
sacrifice  for  sins.  You  have  heard  all  the  awakening  truths  in 
tho  Bible,  and  all  the  winning,  comforting  truths.  You  have  been 
at  Sinai,  and  at  Gethsemane,  and  at  Calvary:  what  more  can  I 
do  unto  thee  ?  These  have  been  pressed  home  upon  you  by  Di- 
vine providences,  in  affliction,  by  the  bed  of  death,  and  in  a  time  of 
\\  idt>  awakening.  You  have  passed  through  a  season  when  it  was 
ti  !  f.  Id  more  likely  that  you  would  be  truly  converted  than  at  any 
other  time.  You  are  sunk  back.  Ah  !  the  harvest  is  past,  the 
summer  is  ended,  and  you  are  not  saved.  God  has  no  more 
arrows  in  his  quiver,  no  new  arguments,  no  other  hell,  no  other 

3.  No  good  by  your  past  impressions. — When  the  cloud  is  dried 
up  oft'  the  mountain's  brow,  and  the  dew  offthe  rock,  the  mountain 
is  as  great  as  before,  and  the  rock  as  hard  ;  but  when  convictions 
fade  away  from  the  heart  of  a  natural  man,  they  leave  the  mountain 
of  his  sins  much  greater,  and  his  rocky  heart  much  harder.  It  is 
less  likely  that  that  man  will  ever  be  saved.  Just  as  iron  is  hard- 
ened by  being  melted  and  cooled  again  ;  just  as  a  person  recover- 
ing from  fever  relapses,  and  is  worse  than  before. 

1st,  You  are  now  older,  and  every  day  less  likely  to  be  saved ; 
your  heart  gets  used  to  its  old  ways  of  thinking  and  feeling ;  the 
old  knee  cannot  easily  learn  to  bend. 

2d,  You  have  offended  the  Spirit ;  you  have  missed  your  op- 
pcrtunity;  you  have  vexed  the  Holy  Spirit;  convictions  are  not 
in  your  own  power ;  the  Spirit  hath  mercy  on  whom  he  will  have 

3<f,  You  have  got  into  the  way  of  putting  aside  convictions. 
The  eyelid  naturally  closes  when  any  object  is  coming  against  it, 
so  does  the  heart  of  a  practised  worldling  close  and  shut  out  con- 

4/A,  When  you  come  to  hell,  you  will  wish  you  never  had  had 
convictions,  they  will  make  your  punishment  so  much  the  greater. 

I  would  now  entreat  all  who  have  any  impressions,  not  to  let 
them  slip.  It  is  a  great  mercy  to  live  under  a  gospel  ministry ; 
still  greater  to  live  in  a  time  of  revival ;  still  greater  to  have  God 
pouring  the  Spirit  into  your  heart,  awakening  your  soul.  Do  not 
Mfgl'-ct  it,  do  not  turn  back,  remember  Lot's  wife.  Escape  for 
thy  life  ;  look  not  behind  thee  ;  tarry  not  in  all  the  plain.  Escape 
to  th«>  mountain  lest  thou  be  consumed. 

SERMON    XIX.  104 


1  Sne  hath  dorw  what  she  could ;  she  is  come  aforehand  to  anoint  my  body  to  tlie 
ourying." — Mark  xiv.,  8. 

Doctrine. — Do  what  you  can. 

From  the  gospel  of  John  (xi.,  2)  we  learn  that  this  woman  was 
Mary,  the  sister  of  Lazarus  and  Martha.  We  have  already  learned 
that  she  was  an  eminent  believer":  "She  sat  at  the  feet  of  Christ 
and  heard  his  word."  Jesus  himself  said  of  her,  "  Mary  hath 
chosen  the  good  part,  which  shall  not  be  taken  away  from  her." 
Now,  it  is  interesting  to  see  this  same  Mary  eminent  in  another 
way,  not  only  as  a  contemplative  believer  but  as  an  active  believer. 

Many  seem  to  think,  that  to  be  a  believer  is  to  have  certain  feel- 
ings and  experiences ;  forgetting  all  the  time  that  these  are  but 
the  flowers,  and  that  the  fruit  must  follow.  The  engrafting  of  the 
branch  is  good,  the  inflowing  of  the  sap  good,  but  the  fruit  is  the 
end  in  view.  So  faith  is  good,  and  peace  and  joy  are  good,  but 
holy  fruit  is  the  end  for  which  we  are  saved. 

I  trust  many  of  you,  last  Sabbath,  were  like  Mary,  sitting  at 
the  Redeemer's  feet,  and  hearing  his  word.  Now  I  would  per- 
suade you  to  be  like  Mary,  in  doing  what  you  can  for  Christ.  If 
you  have  been  bought  with  a  price,  then  glorify  God  in  your 
body  and  spirit,  which  are  his.  I  beseech  you  by  the  mercies  of 

I.   These  are  things  which  we  can  do. 

1.  We  could  love  Christ,  pray  and  praise  more. — What  this 
woman  did,  she  did  to  Christ.  Jesus  had  saved,  her  soul,  had 
saved  her  brother  and  sister,  and  she  felt  that  she  could  not  do 
too  much  for  him.  She  brought  an  alabaster  b-  x  of  ointment 
very  costly,  and  brake  the  box  and  poured  it  on  his  head.  No 
doubt  she  loved  his  disciples,  holy  John  and  frank  Peter,  yet 
still  she  loved  Christ  more.  No  doubt  she  loved  Christ's  poor, 
and  was  often  kind  to  them,  yet  she  loved  Jesus  more.  On  his 
blessed  head,  that  was  so  soon  to  be  crowned  with  thorns ;  on 
his  blessed  feet,  that  were  so  soon  to  be  pierced  with  nails,  she 
poured  the  precious  ointment.  This  is  what  we  should  do.  If 
we  have  been  saved  by  Christ,  we  should  pour  out  our  best  affec- 
tions on  him.  It  is  well  to  love  his  disciples,  well  to  love  his 
ministers,  well  to  love  his  poor,  but  it  is  best  to  love  himself.  We 
cannot  now  reach  his  blessed  head,  nor  anoint  his  holy  feet,  but 
we  can  f  ;il  down  at  his  footstool  and  pour  out  our  affections  towards 
him.  It  was  not  the  ointment  Jesus  cared  for:  what  does  the 
King  of  Glory  care  for  a  little  ointment?  but  it  is  the  loving  heart 
poured  out  upon  his  feet ;  it  is  the  adoration,  praise,  love,  and 

106  SERMON    XIX 

prayers  of  a  believer's  broken  heart,  that  Christ  cares  for.     The 
new  lu-art  is  the  alabaster  box  that  Jesus  loves. 

Oh,  brethren,  could  you  not  do  more  in  this  way  ?  could  you 
not  give  more  time  to  pouring  out  your  heart  to  Jesus — breaking 
die  box  and  filling  the  room  with  the  odor  of  your  praise  ?  Could 
vou  not  pray  more  than  you  do  to  be  filled  with  the  Spirit,  that 
the  Spirit  may  be  poured  down  on  ministers,  and  God's  people, 
and  on  an  unconverted  world  ?  Jesus  loves  tears  and  groans 
from  a  broken  heart. 

•J.  We  could  live  holier  lives. — The  Church  is  thus  described  in 
the  song  of  Solomon,  "  Who  is  this  that  cometh  out  of  the  wilder- 
ness like  pillars  of  smoke,  perfumed  with  myrrh  and  frankincense, 
with  all  powers  of  the  merchant  ?"  The  holiness  of  the  believer 
is  like  the  most  precious  perfume.  When  a  holy  believer  goes 
through  the  world,  filled  with  the  Spirit,  made  more  than  con- 
queror, the  fragrance  fills  the  room, i;  'tis  as  if  an  angel  shook  his 
wings."  If  the  world  were  full  of  believers  it  would  be  like  a  bed 
of  spices  ;  but,  oh  !  how  few  believers  carry  much  of  the  odor  of 
heaven  along  with  them.  How  many  you  might  be  the  means  of 
saving,  if  you  lived  a  holy,  consistent  life — if  you  were  evidently 
a  sacnfice  bound  upon  God's  altar.  Wives  might  thus,  without 
the  word,  win  their  husbands,  when  they  see  your  chaste  conver- 
sation coupled  with  fear ;  parents  might  in  this  way  save  their 
children,  when  they  saw  you  holy  and  happy  ;  children  have  often 
thus  saved  their  parents.  Servants,  adorn  the  doctrine  of  God 
your  Saviour  in  all  things ;  let  your  light  shine  before  men.  The 
poorest  can  do  this  as  well  as  the  richest,  the  youngest  as  well  as 
the  oldest.  Oh,  there  is  no  argument  like  a  holy  life. 

3.  You  could  seek  the  salvation  of  others. — If  you  have  really 
been  brought  to  Christ  and  saved,  then  you  know  there  is  a  hell, 
you  know  that  all  the  unconverted  around  you  are  hastening  to  it ; 
you  know  there  is  a  Saviour,  and  that  he  is  stretching  out  his 
hands  nil  the  iay  long  to  sinners.  Could  you  do  no  more  to  save 
sinners  than  you  do  ?  Do  you  do  all  you  can  ?  You  say  you 
pray  for  them;  but  is  it  not  hypocrisy  to  pray  and  do  nothing? 
W  ill  God  hear  these  prayers  ?  Have  you  no  fears  that  prayers 
without  labors  are  only  provoking  God  ?  You  say  you  cannot 
speak,  you  are  not  learned.  Will  that  excuse  stand  in  the  judg- 
ment? Docs  it  require  much  learning  to  tell  fellow-sinners  that 
they  are  perishing  '>.  If  their  house  was  on  fire,  would  it  require 
much  learning  to  wake  ..he  sleepers  ? 

Begin  at  home. — Could  you  not  do  more  for  ihe  salvation  of 
those  at  home  ?  If  there  are  children  or  servants,  have  you  done 
all  you  can  for  them  ?  Have  you  done  all  you  can  ic  bring  the 
truth  before  them,  to  bring  them  under  a  living  ministry,  to  get 
thsm  to  pray  and  give  up  sin  ? 

Do  you  do  what  you  can  for  your  neighbors  ?  Can  you  pass 
your  neighbors  for  years  together,  and  see  them  on  the  broad 

SERMON    XIX.  107 

way,  without  warning  them  ?  Do  you  make  a  full  use  of  tracts, 
giving  suitable  ones  to  those  that  need  them  ?  Do  you  persuade 
Sabbath-breakers  to  go  to  the  house  of  God  ?  Do  you  do  any- 
thing in  Sabbath  Schools  ?  Couid  you  not  tell  little  children  the 
way  to  be  saved  ?  Do  you  do  what  you  can  for  the  world?  The 
field  is  the  world. 

4.  Feed  Christ s  poor. — I  am  far  from  thinking  that  the  wicked 
poor  should  be  passed  over,  but  Christ's  poor  are  our  brothers  and 
sisters.  Do  you  do  what  you  can  for  them  ?  In  the  great  day, 
Christ  will  say  to  those  on  his  right  hand,  "Come,  ye  blessed,  for 
I  was  an  hungered  and  ye  gave  me  meat."  They  stand  in  the 
place  of  Christ.  Christ  does  not  any  more  stand  in  need  of  Mary's 
ointment,  or  Martha's  hospitality,or  the  Samaritan's  drink  of  water. 
Ke  is  beyond  the  reach  of  these  things,  and  will  never  need  them 
more  ;  but  he  has  left  many  of  his  brothers  and  sisters  behind  in 
this  world,  some  diseased,  some  lame,  some  like  Lazarus,  all 
covered  with  sores ;  and  he  says,  What  ye  do  to  them  ye  do  to 
me.  Do  you  live  plainly,  in  order  to  have  more  to  give  away  ? 
Do  you  put  away  vain  and  gaudy  clothes,  that  you  may  be  able 
to  clothe  the  naked  ?  Are  you  thrifty  in  managing  what  you  have, 
letting  nothing  be  lost  ? 

II.  Reasons  why  we  should  do  what  we  can. 

1.  Christ  has  done  what  he  could  for  us. — Isaiah  v.,  4,  "  What 
could  have  been  done  more  to  my  vineyard,  that  1  have  not  done 
in  it  ?"     He  thought  nothing  too  much  to  do  and  to  suffer  for  us. 
While  we  were  yet  sinners,  Christ  died  for  us.     Greater  love  than 
this  hath  no  man.     All  his  life,  between  the  manger  at  Bethlehem 
and  the  cross  of  Calvary,  was  spent  in  labors  and  infinite  suffer- 
ings for  us.     All  that  we  needed  to  suffer,  he  suffered  ;  all  that  we 
needed  to  obey,  he  obeyed.     All  his  life  in  glory  he  spends  for  us. 
He  ever  liveth  to  make  intercession  for  us.     He  is  head  over  all 
things  for  us — makes  everything  in  all  worlds  work  together  for 
our  good.    It  is  all  but  incredible  that  each  person  of  the  Godhead 
has  made  himself  over  to  us  to  be  ours.     The  Father  says,  "  I  am 
thy  God  ;"  the  Son, "  Fear  not,  for  I  have  redeemed  thee  ;"  the 
H"|y  Ghost  makes  us  a  temple,  "  1  will  dwell  in  them  and  walk 
in  them."     Is  it  much  that  we  should  do  all  we  can  for  him — that 
we  should  g've  ourselves  up  to  iiim  who  gave  himself  for  us? 

2.  Satan  does  all  he  can. — Sometimes  he  comes  as  a  lion.     Your 
adversary,  the  devil,  as  a  roaring  lion  walketh  about  seeking  whom 
he  may  devour ;  sometimes  as  a  serpent,  "  as  the  serpent  beguiled 
Eve ;"  sometimes   as  an  angel  of  light.     He  docs  all  he  can  to 
tempt  and  beguile  the  saints,  leading  them  away  by  false  teachers, 
injecting  blasphemies  and  polluted  thoughts  into  thj.i  minds,  cast- 
ing liery  darts  at  their  souls,  stirring  up  the  world  to  hate  and  per- 
secutf*  them,  stirring  up  father  and  mother  against  the  children, 
and  brother  against  brother      He  does  all  he  can  to  lead  captive 

108  SERMON    XI*. 

wicked  men,  blinding  their  minds,  not  allowing  them  to  listen  to  the 
gospel,  steeping  them  in  swinish  lusts,  leading  them  into  despair. 
When  he  knows  his  time  is  short,  he  rages  all  the  more.  O  should 
not  we  do  all  we  can,  if  Satan  does  all  he  can  ? 

3.  We  haw  done  all  we  could  the  other  way. — This  was  one  of 
Paul's  great  motives  for  doing  all  he  could — "  I  thank  Christ  Jesus 
our  Lord  for  putting  me  into  the  ministry,  for  1  was  a  blasphemer, 
and  persecutor,  and  injurious."  He  never  could  forget  how  he 
had  persecuted  the  Church  of  God,  and  wasted  it ;  and  this  made 
him  as  diligent  in  building  it  up,  and  hailing  men  and  women  to 
Christ  He  preached  the  faith  which  once  he  destroyed.  So  with 
Peter,  "  Let  us  live  the  rest  of  our  time  in  the  flesh,  not  to  the  lusts 
of  men,  but  to  the  will  of  God  ;  for  the  time  past  of  our  lives  may 
suffice  to  have  wrought  the  will  of  the  Gentiles,  when  we  walked 
in  lasciviousness,  lusts,  excess  of  wine,  revellings,  banquetings,  and 
abominable  idolatries."  So  with  John  Newton, "  How  can  the  old 
African  blasphemer  be  silent  ?"  So  with  many  of  you  ;  you  ran 
greedily  after  sin ;  you  were  at  great  pains  and  cost,  and  did  not 
spare  health,  or  money,  or  time,  to  obtain  some  sinful  gratification- 
How  can  you  now  grudge  anything  for  Christ  ?  Only  serve 
Christ  as  zealously  as  you  once  served  the  devil. 

4.  Christ  will  own  and  reward  what  we  do. — The  labor  that 
Chriet  blesseth  is  believing  labor.     It  is  not  words  of  human  wis- 
dom, but  words  of  faith,  that  God  makes  arrows.     The  word  of  a 
little  rnaid  was  blessed  in  the  house  of  Naaman  the  Syrian.   "  Fol- 
low me,"  was  made  the  arrow  to  pierce  the  heart  of  Matthew.    It 
is  all  one  to  God  to  save,  whether  with  many,  or  with  them  that 
have  no  might.     If  you  would  do  all  you  can,  the  town  would  be 
filled  with  the  fragrance.     Christ  will  reward  it.     He   defended 
Mary's  work  of  love,  and  said  it  should  be  spoken  of,  over  all  the 
world,  and  it  will  yet  be  told  in  the  judgment.     A  cup  of  cold 
water  he  will  not  pass  over.     "  Well  done,  good  and  faithful  ser- 

5.  'If  you  do  not  do  all  you  can,  how  can  you  prove  yourself  a 
Christian  ? — "  Pure  religion,  and  undefiled  before  God  the  Father, 
is  this.     To  visit  the  fatherless  and  widows  in  their  affliction,  and 
to  keep  himself  unspotted  from  the  world."     You  are  greatly  mis- 
taken if  you  think  that  to  be  a  Christian  is  merely  to  have  certain 
views,  and  convictions,  and  spiritual  delights.     This  is  all  well ; 
but  if  it  leads  not  to  a  devoted  life,  I  fear  it  is  all  a  delusion.     If 
any  man  be  in  Christ,  he  is  a  new  creature. 

III.  Let  us  answer  objections. 

1.  The  world  will  mode  at  us. — Ans.  This  is  true.  They  mocked 
at  Mary,  they  called  it  waste  and  extravagance  ;  and  yet,  Christ 
said  it  was  well  done.  So  if  you  do  what  you  can  the  "world  will 
laugh  at  you.  but  you  will  have  the  smile  of  Christ.  They  mocked 
at  Christ  when  he  was  full  of  zeal ;  they  said  he  was  mad,  and 

SERMON    XX.  109 

hr.d  a  devil.  They  mocked  at  Paul,  and  said  he  was  mad  ;  and 
so  with  all  Christ's  living  members.  "  Rejoice,  inasmuch  as  ye  are 
partakers  of  the  sufferings  of  Christ."  "  If  ye  suffer  with  him  ye 
shall  also  reign  with  him." 

2.  What  can  I  do,  I  am  a  woman. — Mary  was  a  woman,  yet 
she  did  what  she  could.     Mary  Magdalene  was  a  woman,  and  yet 
she  was  first  at  the  sepulchre.     Phebe  was  a  woman/  yet  a  suc- 
corer  of  many,  and  of  Paul  also.     Dorcas  was  a  woman,  yet  she 
made  coats  and  garments  for  the  poor  at  Joppa.     I  am  a  child — 
Out  of  the  mouth  of  babes  and  sucklings  God  perfects  praise. 
God  has  often  used  children  in  the  conversion  of  their  parents. 

3.  /  have  too  little  grace  to  be  good. — "  He  that  watereth  others, 
shall    be    watered   himself."     "  The   liberal   soul    shall  be  made 
fat."    "  It  pleased  the  Father  that  in  Christ  should  all  fulness  dwell." 
There  is  a  full  supply  of  the  Spirit  to  teach  you  to  pray,  a  full 
supply  of  grace  to  slay  your  sins  and  quicken  your  graces.     If 
you  use  opportunities  of  speaking  to  others,  God  will  give  you 
plenty.     If  you  give  much  to  God's  poor,  you  shall  never  want  a 
rich  supply.     "  God  is  able  to  make  all  grace  abound  toward  you ; 
that  ye,  always  having  all  sufficiency  in  all  things,  may  abound  to 
every  good  work."     "  Bring  all  the  tithes  unto  my  storehouse, 
and  prove  r-^  now  herewith."     "Honor  the  Lord  with  thy  sub- 
stance, ar  d  v.  til  the  first  fruits  of  all  thine  increase ;  so  shall  thy 
barns  be  filled  with  plenty,  and  thy  presses  shall  burst  out  with 
new  wine." 

April  ^6,  1842. 


••  It  was  but  a  little  that  I  passed  from  them,  but  I  found  him  whom  my  soul'h ; 
I  held  him,  and  would  not  let  him  go,  until  I  had  brought  him  into  my  motLcr's 
house,  and  into  the  chamber  of  her  that  conceived  me." — Song  iii.,  4. 

HAVE  you  found  him  whom  your  soul  loveth  ?  Have  you  this  day 
seen  his  beauty,  heard  his  voice,  believed  the  record  concerning 
him.  sat  under  his  shadow,  found  fellowship  with  him  ?  then  hold 
him,  and  do  not  let  him  go. 

I.  Motives. 

1 .  Because  peace  is  to  be  found  in  him. — Justified  by  faith  we 
have  peace  with  God,  not  peace  with  ourselves,  not  peace  with 
th<;  world,  with  sin,  with  Satan,  but  peace  with  God.  True  Divine 
peace  is  to  be  found  only  in  believing,  only  in  keeping  fast  hold  of 
Christ.  If  you  let  him  go,  you  let  go  your  righteousness  ;  for  this 
is  his  name.  You  are  then  without  righteousness,  without  a  cover- 


ing  from  the  wrath  of  God,  without  a  way  to  the  Father.  The 
law  will  again  condemn  you;  God's  frown  will  again  overshadow 
you;  you  will  again  have  terrors  of  conscience.  Hold  him  then, 
:m.l  \\Q  not  let  him  go.  Whatever  you  let  go,  let  not  Christ  go  - 
for  he  is  our  peace,  not  in  knowledge,  not  in  feeling,  but  trust  :n 
Jliiii  alone. 

•J.  Holintss  /lows  from  Him. — No  true  holiness  m  this  world, 
but  it  pprir.^s  from  him.  A  living  Christ  is  the  spring  of  holiness 
to  all  his  members.  As  long  as  we  hold  him,  and  do  not  let  him 
go,  cur  holiness  is  secure.  Ho  is  engaged  to  keep  us  from  falling. 
He  loves  us  too  we'l  to  let  us  fall  under  the  reigning  power  of  sin. 
His  word  is  engaged,"!  will  put  my  spirit  within  you."  His 
honor  would  be  tarnished  if  any  that  cleave  to  him  were  suffered 
to  live  in  sin.  If  you  let  him  go,  you  will  fall  into  sin.  You  have 
no  strength,  no  store  of  grace,  no  power  to  resist  a  thousand  ene- 
mies— no  promises.  If  Christ  be  for  you,  who  can  be  against 
you  ;  but  if  you  let  go  his  arms,  where  are  you  ? 

3.  Hope  of  glcry  is  in  Him, — We  rejoice  in  hope  of  the  glory 
of  God.  If  you  have  found  Jesus  this  day,  you  have  found  a  way 
into  glory.  A  few  steps  more,  you  can  say,  and  I  shall  be  for 
ever  with  the  Lord.  I  shall  be  free  from  pain  and  sorrow ;  free 
from  sin  and  weakness  ;  free  from  enemies.  As  long  as  you 
hold  Christ,  you  can  see  your  way  to  the  judgment  seat.  "  Thou 
wilt  guide  me  with  thy  counsel,  and  receive  me  to*  thy  glory." 
This  gives  such  joy,  such  transporting  desires  after  the  heavenly 
world.  But  let  Christ  go,  and  this  will  be  gone.  Let  Christ  go, 
and  how  can  you  die?  The  grave  is  covered  with  clouds  of 
threatening.  Let  Him  go,  and  how  can  you  go  to  the  judgment 
— where  can  you*  appear  ? 

IT.  Meant. 

1.  Christ  promises  to  keep  you  holding  Him. — If  you  are  really 
holding  Christ  this  day.  you  are  in  a  most  blessed  condition,  for 
Christ  engages  to  keap  you  cleaving  to  him.     "  My  soul  followeth 
hard  after  thee,  and  thy  right  hand  upholdeth  me."     He  that  is  the 
Creator  of  thi  world  is  the  upholder  of  it,  so  he  that  new  creates 
the  scu'.  heeps  it  in  being.     This  is  never  to  be  forgotten.     Not 
only  d.:es  the  Church  lean  on  her  beloved,  but  he  puts  his  left 
hand  under  her  head,  and  his  right  hand  doth  embrace  her.     "  I 
taught  Ephraim  how  to  go,  taking  them  by  their  arms."     It  is 
good  for  a  child  to  hold  last  by  its  mother's  neck,  but  ah !  that 
would  be  a  feeble  support,  if  the  maternal  arm  did  not  enfold  the 
child,  and  clasp  it  to  her  bosom.     Faith  is  good,  but  ah  !  it  is  no- 
thing without  the  grace  that  gave  it.     "  I  will  put  my  fear  in  your 

2.  Faith  in  Christ. — The  only  way  to  hold  fast  is  to  believe 
more  and  more.     Get  a  larger  acquaintance  with  Christ :  witn  his 
person,  work,  and  character.     Every  page  of  the  Gospel  unfolds 


a  iv  w  feature  in  his  character  ;  every  line  of  the  Epistles  discloses 
new  depths  of  his  work.  Get  more  faith,  and  you  will  get  a  firmer 
hold.  A  plant  tbat  has  got  a  single  root  may  be  easily  torn  up  by  the 
hand,  or  crushed  by  the  foot  of  the  wild  beast,  or  blown  down  by 
the  wind;  but  a  plant  that  has  a  thousand  roots  struck  down  into 
the  ground  can  stand.  Faith  is  like  the  root  ;  many  believe  a  little 
concerning  Christ  ;  one  fact.  Every  new  truth  concerning  Jesus 
is  a  new  root  struck  downwards.  Believe  more  intensely.  A 
root  may  be  in  a  right  direction,  but,  not  striking  deep,  it  is  easily 
torn  up.  Pray  for  deep-rooted  faith.  Pray  to  be  stablished, 
strengthened,  settled.  Take  a  long  intense  look  at  Jesus  ;  often, 
often.  If  you  wanted  to  know  a  man  again,  and  he  was  going  away, 
you  would  take  an  intense  look  at  his  face.  Look  then  at  Jesus  ; 
deeply,  intensely,  till  every  feature  is  graven  on  your  heart. 
Thomas  Scott  overcame  the  fear  of  death  by  looking  intensely  at 
his  dead  child,  who  had  died  in  the  Lord. 

3.  Prayer.  —  Jacob  at  Bethel.     Isaiah  xxvii.,  5,  "  Take  hold  of 
my  strength."     You  must  begin  to  pray  after  another  fashion  than 
you  have  done.     Let  it  be  real  intercourse  with  God,  like  Heze- 
kiah,  Jacob,  Moses,  &c. 

4.  By  no4,  offending  Him.  —  1st,  By  sloth.     When  the  soul  turns 
sleepy  or  careless,  Christ  goes  away.     Nothing  is  more  offensive 
to  Christ  than  sloth.     Love  is  an  ever-active  thing,  and  when  it  is 
in  the  heart  it  will  keep  us  waking.     Many  a  night  his  love  to  us 
kept  him  waking.     Now,  can  you  not  watch  with  him  one  hour? 
Song  v.,  2.     2d,  By  idols.     You  cannot  hold  two  objects.     If  you 
are  holding  Christ  to-day,  and  lay  hold  of  another  object  to-morrow 
he  cannot  stay.     He  is  a  jealous  God.    You  cannot  keep  worldly 
companions  and  Christ  too.     "  A  companion  of  fools  shall  be  de- 
stroyed."    When  the  ark  came  into  the  house  of  Dagon,  it  made 
the  idol  fall  flat.     3d,  By   being  unwilling  to  be  sanctified.  When 
Christ  chooses  us,  and  draws  us  to  himself,  it  is  that  he  may  sanc- 
tify us.     Christ  is  often  grieved  away,  by  our  desiring  to  reserve 
one  sin.     4th,  By  an  unholy  house.     "  I  brought  him  into  my 
mother's  house."     Remember  to  take  Christ  home  with  you,  and 
let  him  rule  in  your  house.     If  you  walk  with  Christ  abroad  but 
never  take  him  home,  you  will  soon  part  company  for  ever. 


"  To  whom  God  would  make  known  what  t»  the  riches  of  the  glory  of  this  mystery 
among  the  Gentiles  ;  which  is  Christ  in  you  the  hope  of  glory." — Colossians  i.,  27. 

THE  gospel  is  here  described  as  "  Christ  in  you  the  hope  of  glory." 
There  are  two  distinct  senses  in  which  these  words  may  be  taken, 

112  SERMON    XXI. 

and  I  cannot  positively  determine  which  is  the  true  one.     It  M 
possible  that  both  may  be  intended.     I  shall  open  up  both. 

I.   Christ  in  you,  means  Christ  embraced  by  faith  as  our  right- 
eousness ami  strength ;  and  this  is  the  sure  ground  upon  which  we 
hope  for  ^lory.     In  this  sense  it  appears  to  be  used,  Ephes.  Hi.,  17, 
"  That  Christ'  may  dwell  in  your  hearts  by  faith."     When  a  sin- 
nrr's  hnari  is  opened  by  the  Holy  Spirit,  when  the  beauty  arid 
excellence  of  the  Saviour  is  shown  to  him,  the  heart  inwardly 
embraces  and  cleaves  to  Christ.     Every  new  discovery  of  Chris't 
to  the  soul  renews  this  act  of  inward  cleaving  to  the  Lord  Jesus. 
Every  reu/oach,  every  temptation,  every  fall  into  sin,  every  be— 
reavemeat,  ni'ikes  the  soul  more  really,  firmly,  and  fully  embrace 
•.he  Lord  Jesu? :  -and  so,  by  continual  faith,  Christ  may  be  said  to 
dwcil  in  the  heart ;  as  in  Ephes.  iii.,  17,  "  That  Christ  may  d  y;ell  in 
your  heart  by  faith."     Chiist  thus  embraced  is  the  hope  of  giory. 
It  is  this  constant  abiding  faith  ;  this  close  embracing  of  Christ  as 
all  our  righteousness  ;  it  is  this  which  gives  a  calm,  sweet,  full, 
peaceful  hope  of  glory.     The  soul  that  can  say,  Christ  is  mine, 
can  also  sav,  i^iory  is  mine;  for  we  need  nothing  but  Chnst  to 
shelter  us  in  the  judgment-day.     Can  you  say  that  Christ  is  thus 
in  you  the  hope  of  glory  1     If  you  have  not  got  Christ,  you  have 
no  good  hope  ff  glory. 

II.  Christ  formed  in  the  soul  by  the  Spirit. — See  Gal.  iv.,  19. 
Christ  formed  in  the  soul  is  also  the  hope  of  glory  ;  and  this  I 
take  to  be  the  full  u.eauing  of  this  verse.  So,  John  xv.,  4.  "  Abide 
in  me  and  I  in  you ;"  John  xvii.,  23,  "  I  in  them  and  thou  in  me  ;" 
v.,  26,  "  And  I  in  them." 

1.  The  mind  of  Cnrist  is  formed  in  the  soul;  1  Cor.  ii.,  16, 
"  We  have  the  mind  of  Christ."  By  the  mind  I  understand  the 
thinking  powers  of  man.  Now,  every  believer  has  the  mind  of 
Christ  formed  in  him.  He  thinks  as  Christ  does,  "  This  is  the 
spirit  of  a  sound  mind,"  2  Tim.  i.,  7.  This  is  being  of  the  same 
mind  in  the  Lord.  I  do  not  mean  that  a  believer  has  the  same 
all-seeing  mind,  the  same  infallible  judgment  concerning  every- 
thing as  Christ  has ;  but  up  to  his  light  he  sees  things  as  Christ 

He  sees  sin  as  Christ  does.  Christ  sees  sin  to  be  evil  and  bitter. 
He  sees  it  to  be  filthy  and  abominable  ;  its  pleasures  all  a  delusion. 
He  sees  it  to  be  awfully  dangerous.  He  sees  the  inseparable  con- 
nexion between  sin  and  suffering.  So  does  a  believer. 

He  sees  the  Gospel  as  Christ  does.  Christ  sees  amazing  glory 
in  the  Gospel.  The  way  of  salvation  which  he  himself  has  wrought 
out.  It  appears  a  most  complete  salvation  to  him,  rfost  free,  most 
glorifying  to  God  and  happy  for  man.  So  does  the  L.-i'ever. 

He  sees  the  world  as  Christ  does.  Christ  knows  what  is  h 
man.  He  looked  on  this  world  as  vanity,  compared  with  the 

SERMON    XXI.  113 

imi/e  of  his  Father.  Its  riches,  its  honors,  its  pleasures,  appeared 
not  worth  a  sigh.  He  saw  it  passing  away.  So  does  the  believer. 

He  S30i:  Lime  as  Christ  did.  "  I  must  work  the  work  of  him  that 
sent  me  while  it  is  day  ;  the  night  cometh,"  "  I  come  quickly."  So 
does  a  believer  look  at  time. 

He  sees  eternity  as  Christ  docs.  Christ  looked  at  everything  in 
the  light  of  eternity.  "  In  my  Father's  house  are  many  manrioi.s." 
Everything  is  valuable  in  Christ's  eyes,  only  as  it  bears  on  eternity. 
So  with  believers. 

2.  The  heart  of  Christ. — By  the  heart  I  mean  the  affections,  that 
part  of  us  that  loves  or  hates,  hopes  and  fears.     We  have  Christ's 
heart  formed  in  us,  "  I  will  put  my  spirit  within  you,"  "  I  in  you," 
"  My  words  abide  in  you." 

1st.  The  same  love  to  God. — -What  intense  delight  Jesu*  had  in 
his  father  '  "Righteous  Father,  the  world  hath  not  known  thec, 
but  I  have  known  thee,"  "  1  am  not  alone,  for  the  Father  is  with 
me,"."  I  thank  thce,  O  Father,"  "  Abba  Father."  "  Father,  into  thy 
hand  I  commend  my  spirit."  So  with  every  believer. 

2d,  The  same  aversion  to  God's  frown. — Psalm  x~ii.,  !,  "  Why 
hast  thou  forsaken  me?''  verse  15.  "Thou  hast  brought  me  into 
the  dust  of  death  ;''  Psalm  Ixxxviii.,  7,  "  Thy  wrath  lieth  hard  upon 
me  ;"  Psalm  cii.,  10,  •'  Thou  hast  lifted  me  up,  and  cast  me  down." 
So  with  the  children  of  Go  I.  Psahn  xlii.  9,  "I  will  say  irtoGod 
my  rock,  Why  hast  thou  forgotten  me  ?" 

3d.  The  same  love  to  saints. — Psalm  xvi.,  3,  "  To  the  saints 
that  are  in  the  earth,  and  to  the  excellent,  in  whom  is  all  my 
Jolight ;"  John  xiii.,  1,  "  Having  loved  his  own  which  were  in  the 
world,  he  loved  them  to  the  end;"  John  xv.,  13,  "  Greater  love 
hath  no  man  than  this,  that  a  man  lay  down  his  life  for  his  friends  ;" 
John  xiv.,  3,  "  I  will  come  again,  and  receive  you  to  myseif ;" 
Acts  ix.,  4,  "  Saul,  Saul,  why  persecutes!  thou  me  ?"  So  it  L* 
with  all  true  believers.  Every  one  that  loveth  is  born  of  God. 

4th,  Compassion  to  sinners. — This  was  the  main  feature  of 
Christ's  character.  This  brought  him  from  heaven  to  'lie.  This 
made  him  weep  over  Jerusalem,  long  to  gather  her  children.  This 
makes  him  delay  his  coming,  not  willing  that  any  should  pevish. 
2  Peter  iii.,  9.  All  Christ's  own  are  like  him  in  this.  The  ijime 
heart  throbs  within  them. 

5th,  Tenderness  to  the  awakened. — "He  will  not  break  the 
bruised  reed."  O  the  tenderness  of  the  lips  that  said.  "  Come 
unto  me  all  ye  that  labor  and  are  heavy  laden."  Such  are  all 

3.  The  life  of  Chnst  — They  live  the  same  life  in  the  main  that 
Christ  did  in  the  world.     Though  they  have  many  falls,  wax  cold, 
&c ,  still  the  main  current  of  their  life  is  Christ  living  in  them 
Gal.  ii.,  20,  "  Christ  liveth  in  me  ;"  2  Cor.  vi.,  16,  "  I  will  dwell  in 
them,  and  walk  in  them." 

Bearing  reproaches. — 1  Peter  ii.,  23,   "  When  he  was  reviled, 

(14  SKRMON    XXI. 

he  reviled  not  again  ;  when  he  suffered,  he  threatened  not. 
Christ  irlt  reproach  keenly,  "  Reproach  hath  broken  mine  heart. 
Still  he  reviled  no  man,  but  prayed  for  them.  So  believers. 

In  doing  good. — "He  went  about  doing  good."  He  made  th.s 
his  meat  and  drink.  So  will  nil  who  have  Chris!  formed  ia 
them.  They  do  good,  and  to  communicate  forget  not.  The) 
a  p.-  the  almoners  of  the  world.  "  They  parted  to  all  men,' 
Acts  ii.,  45. 

In  being  separate  from  sinners. — Christ  walked  through  the 
midst  of  sinners  undcfilcd.  Like  a  beam  of  light  piercing  into  a 
foul  dungeon,  °>r  like  a  river  purifying  and  fertilizing,  itself  untaint- 
ed, so  did  Chnst  pass  through  this  world  ;  and  so  do  all  his  ovvnr 
Ps.  ci.,  4,  "1  will  nrt  know  a  wicked  person." 

J>ut  how  is  it  thai  Christ  forme,  in  us  is  the  hope  of  glory  ? — 
1st,  Not  legally.  Christ  in  the  seal  is  not  our  title  to  glory.  We 
must  have  a  complete  righteousness  to  be  our  title  ;  but  Christ  in 
the  soul  is  not  complete.  Most  are  der-.eient  in  many  ^f  the 
main  features  of  Christ.  It  is  Christ  for  u.*.  .'^id  hold  on  by  faith, 
that  is  our  title  to  glory.  Christ  our  wedding  garment — the  Lord 
our  righteousness  ;  this,  and  this  alone,  can  give  us  boldness  in  the 
day  of  judgment.  2d,  Still  really  it  is  so.  (1.)  It  is  evidence 
that  we  have  believed  on  Christ.  A  man  may  know  that  he  has 
believed  on  Christ  without  any  evidences.  "  He  that  believes  has 
the  witness  in  himself."  But  if  a  man  has  believed,  the  effects  will 
soon  be  seen.  Christ  will  be  formed  in  him,  and  then  he  will  have 
double  evidence  that  Christ  is  his.  "  He  thai  lacketh  these  things 
is  blind,"  2  Pet.  i.,  9.  (2.)  It  is  meetness  for  glory.  A  holy  be- 
liever feels  heaven  begun.  "  The  kingdom  of  God  is  within  you." 
He  can  say,  Now  1  know  I  shall  soon  be  in  heaven,  for  it  is 
already  begun  in  me.  Christ  lives  in  me.  I  shall  soon  be  for  ever 
with  the  Lord. 

IMPROVEMENT. — 1.  Have  you  got  the  legal  title  to  glory  ? — 
Christ  dwelling  in  you  by  faith.  You  have  heard  how  those  who 
are  enlightened  by  God  embrace  Christ,  and  put  him  on  abidingly 
fc  r  righteousness.  Have  you  done  so  ?  Have  you  put  on  Christ  ? 
This  is  the  only  legal  title  to  glory.  If  you  have  not  this,  your 
hope  is  a  dream. 

2.  Havs  ynu  got  the  meetness  for  glory  ?-  -Christ  formed  in  you. 
Does  live  in  you,  and  wal'.  in  you  I  "  Without  holiness  no 
man  shd!  see  the  Lord." 

Dundte,  1843. 
He  writes  at  the  close  %  Us  n  tes  a;t;>r  senr.on--"  Very  sweet  and  s  ileran  night  * 




•  I  therefore  so  run,  not  as  uncertainly ;  so  fight  I,  not  as  one  that  beateth  the  lir 
Hut  I  keep  un>\er  my  body,  and  bring  it  into  subjection  ;  lest  that  by  any  iiieans 
when  I  have  preached  to  others,  I  myself  should  be  a  castaway." — 1  Cor.  In 
26,  27. 

OBSERVE,  1.  How  earnestly  Paul  sought  the  kingdom  of  heaven. 
— Verse  26,  "  I  therefore  so  run,  not  as  uncertainly  ;  so  fight  I, 
not  as  one  that  beateth  the  air."  It  was  long  after  his  conversion 
that  Paul  writes  in  this  manner.  He  could  say,  "  To  me  to  iive 
is  Christ,  and  to  die  is  gain."  He  felt  it  better  to  depart  and  be 
with  Christ.  He  knew  there  was  a  crown  laid  up  for  him  ;  and 
yet  see  how  earnest  he  was  to  advance  in  the  divine  life.  He 
was  like  one  at  the  Grecian  games  running  for  a  prize.  This  is 
tl:e  way  all  converted  persons  should  seek  salvation.  "  So  run 
that  ye  may  obtain."  It  is  common  for  many  to  sit  down  aitei 
conversion,  and  say,  I  am  safe,  I  do  not  need  to  strive  any  more. 
But  Paul  pressed  toward  the  mark. 

2.  One  particular  in  which  he  was  very  earnest. — "  I  keep  under 
my  body,  and  bring  it  into  subjection."  He  had  observed  in  the 
Grecian  games,  that  those  who  were  to  run.and  fight,  were  very 
attentive  to  this,  verse  25,  "  And  every  man  that  striveth  for  the 
mastery  is  temperate  in  all  things."  This  was  one  thing  that 
Paul  strove  for,  to  be  temperate  in  all  things,  especially  in  eating 
and  drinking,  "  I  keep  under  my  body,  and  bring  it  into  subjection." 

S.  His  reason  for  all  this  earnestness. — "  Lest  when  I  have 
preached  to  others,  I  myself  should  be  a  castaway."  Not  that 
Paal  had  not  an  assurance  of  his  salvation  ;  but  he  felt  deeply  that 
his  high  office  in  the  Church  would  not  save  him,  although  he  was 
one  of  the  Apostles — the  Apostle  of  the  Gentiles — one  that  had 
labored  more  than  all  the  rest  ;  though  many  had  been  converted 
under  his  ministry,  he  knew  that  still  that  would  not  keep  him  from 
being  a  castaway.  Judas  had  preached  toothers  and  yet  was  cast 
away.  Paul  felt  also  that  if  he  lived  a  wicked  life  he  would  surely 
be  cast  away.  He  knew  there  was  an  indissoluble  connexion 
between  living  in  sin  and  being  cast  away :  and.  therefore,  it  was 
a  constant  motive  to  him  to  holy  diligence.  What  he  feared  was 
being  "  a  castaway."  The  word  is  frequently  translated  "  re- 
probate." It  is  taken  from  the  trying  of  metals  ;  the  dross,  or  part 
that  is  thrown  away,  is  said  to  be  reprobate  or  cast  away. 

What  is  it  to  be  cast  away  ? 

I.  Wicked  men  shall  be  cast  away  from  God. — Mat.  xxv.,  41, 
"  Depart  from  me,  ye  cursed  ;"  2  Thess.  i.,  9,  '«  Who  shall  be 
punished  with  everlasting  destruction  from  the  presence  of  the 
I. <•'•<!,  and  from  the  glory  of  iiis  power." 

lift  SERMON    XXII. 

1.  Away  from  Christ. — At  present  ungodly  men  are  often  near 
to  Christ.     Christ  stands  at  their  door  and  knocks.     He  stretches 
out  his  hands  to  them  all  the  day  long.     He  speaks  to  them  in  the 
Bible  and  the  preached  gospel.     He  says,  Come  unto  me,  and  1 
will  give  you  rest.     Him  that  cometh  unto  me  I  will  in  nowise 
cast  out.     But  when  Christ  pronounces  that  sentence,    "Depart 
from  me,  ye  cursed,"  there  will  nut  be  one  knock  more,  not  one 
invitation  more,  not  one  sweet  offer  more.     Christ  is  the  only  way 
to  the  Father ;    but  -it  shall  then  be  closed  for  ever.     Christ  is  the 
only  door ;    but  it  shall  then  be  shut  for  ever  more.     It  is  the 
blessedness  of  the  redeemed  that  they  shall  be  with  Christ.     "  To- 
day shall  thou  be  with  me."     Having  a  desire  to  be  absent  froni 
the  bodv  and  present  with  the  Lord.     So  shall  they  be  ever  with 
the  Lord.     His  servants  shall  serve  him,  and  they  shall  see  his  face. 
Jt  is  this  that  maintains  the  eternal  calm  in  the  bosom  of  the  re- 
deemed.     But  the   ungodly  shall  be   cast    away  from   all  this 
"Bind  him  hand  and  foot,  and  cast  him  into  utter  darkness." 

2.  Away  from  God. — True,  the  wicked  can  never  be  cast  away 
from  the  presence  of  God.     Ps.  cxxxix.,  8,  "  If  I  make  my  beci 
in  hell,  behold  thou  art  there."     Job  says,   "  Hell  is  naked  before 
him,  and  destruction  hath  no  covering."     (xxvi.,  6.)     His  almighty 
power  creates  it;    His  breath  kindles  it.     Isaiah  xxx.,  33,    "  The 
breath  o'f  the  Lord,  Jike  a  stream  of  brimstone,  doth  kindle  it/' 
But  they  shall  be  banished. 

1st,  From  the  fruition  of  God. — God  said  to  Abraham,  "  I  am 
thy  shield  and  thine  exceeding  great  reward."  God  makes  him- 
self over  to  the  believing  soul,  saying,  I  will  be  thy  God.  David 
says,  God  is  the  strength  of  my  heart,  and  my  portion  for  ever 
Who  can  tell  the  joy  of  those  who  enjoy  God,  who  have  God 
the  infinite  God,  as  their  portion  1  From  this  the  Christless  shall 
be  cast  away.  You  will  have  no  portion  in  God.  God  will  not 
be  your  God.  His  attributes  will  be  all  against  you. 

2d,  From  the  favor  of  God. — "In  thy  favor  is  life."  The  favor 
of  God  is  what  believers  feel  on  earth.  A  beam  of  God's  coun- 
tenance is  enough  to  fill  the  heart  of  a  believer  to  overflowing. 
It  is  enough  to  light  up  the  pale  cheek  of  a  dying  saint  with 
seraphic  brightness,  and  make  the  heart  of  the  lune  widow  sing 
for  joy.  From  all  this  the  Christless  shall  be  casl  away  for  ever; 
and  instead  of  it  Jehovah's  frown  shall  light  on  them  for  ever 
"  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God." 

3d,  Cast  away  from  the  blessing  of  God. — God  is  the  fountain 
of  all  blessing.  No  creature  is  good  or  pleasant  any  more  than 
God  makes  it  to  be  so.  The  sun  warms  us,  our  food  nourishes 
us,  our  friends  are  pleasant  to  us ;  because  God  makes  them  so. 
All  the  joys  in  the  world  are  but  beams  from  that  uncreated  light ; 
but  separate  a  man  frcm  God,  and  all  becomes  dark.  God  is  the 
fountain  of  all  joy  ;  separate  a  mar.  from  God  finally,  and  no 
creature  can  give  him  joy.  Thic  is  to  be  cast  away,  cut  off,  from 


God  for  ever.     Though  there  were  no  lake  of  fire,  this  of  itself 
would  be  hell. 

II.  Wicked  men  shall  be  cast  away  by  the  Holy  Spirit. — It  is  not 
often  thought  of,  but  it  is  true,  that  the  Holy  Spirit  is  now  dealing 
and  striving  with  natural  men.  All  the  decency  and  morality  of 
unconverted  men  is  to  be  attributed  to  ihe  restraining  gr^c?  of  the 
Holy  Spirit. 

1.  The  Holy  Spirit  works  on  natural  men  through  tkt  ordinan- 
ces.— The  ordinance  of  family  worship  is  often  greatly  blessei  to 
restrain   wicked   children,  so   that  they    are  kept   from    vicious 
courses  and  outbreaking  sins.     The  ordinance  of  the  read  and 
preached  Word  is  also  greatly  blessed  in  this  way  to  restrain 
wicked  men.     The  awful  threatenings  of  the  Word,  the  sweet 
invitations  and  promises  of  the  gospel,  have  this  effect  on  uncon- 
verted men,  that  they  are  greatly  restrained  from  going  to  extreme 
lengths  in  wickedness. 

2.  The  Holy  Spirit  also  works  through  providences  in  restrain- 
ing wicked  men. — He  places  them  in  such  circumstances  that  they 
cannot  sin  as  they  would  otherwise  do.     He  often  reduces  them  to 
poverty,  so  that  they  cannot  run  into  the  vices  they  were  inclined 
unto ;  or  he  lays  sickness  on  their  body,  so  that  their  keen  relish 
for  sin  is  greatly  blunted  ;  or  he  terrifies  them  by  bereavements, 
so  that  they  are  kept  in  the  bondage  of  fear,  and  dare  not  sin  with 
so  high  a  hand  as  they  would  otherwise  do. 

3.  The  Holy  Spirit  also  restrains  through  convictions  of  sin. — 
Many  men  have  deep  wounds  of  conviction  who  are  never  saved. 
Many  are  pierced  with  arrows  of  the  Word  from  time  to  time, 
and  thus  are  driven  away  from  their  wicked   companions  and 
scared  from  open  sin.     Restraining  grace  is  an  amazing  work  of 
God.     It  is  more  wonderful  than  his  setting  a  bound  to  the  sea 
that  it  cannot  pass  over.     Think  what  a  hell  every  unconverted 
bosom  would  become,  if  the  Spirit  were  to  withdraw  and  give 
men  over  to  their  own  hearts'  lusts.     Think  what  a  hell  an  uncon- 
verted family  would  become,  if  the  Spiri*  v/;re  to  withdraw  his 
bands.     What  hatreds,   strifes,  murders,  parricides   would    take 
place !     Think  what  a  hell  this  town  would  become,  if  every 
Christless  man  were  given  over  to  the  lusts  of  his  own  heart. 

Now  this  is  to  be  a  castaway.  Gen.  vi.,  3,  "  My  Spirit  shall 
not  always  strive  with  man."  The  IIo!y  Spirt,  I  believe,  strives 
with  all  men  ;  Acts  vii.,  51,  "  Ye  do  always  resist  'he  Holy  Ghost ;" 
but  he  will  not  always  strive.  Wuen  the  day  of  giace  is  done, 
when  the  sinner  sinks  into  hell,  the  Spirit  will  strive  no  more. 

1st,  The  Spirit  will  strive  n<"  :.•: ore  through  ordinances.  There 
will  be  no  family  worsb.v  in  hell,  no  Bible  read,  no  Psalms  sun^r. 
There  will  be  no  Sabbath  in  hell,  no  preached  gospel,  no  watch- 
men to  warn  you  of  your  sin  and  danger.  The  voice  of  the 

118  SERMON    XXIJ. 

watchman  \vill  he  silent,  the  danger  has  come,  your  doom  will  be 
past,  and  no  room  for  repentance. 

2rf,  The  Spirit  will  no  more  strive  through  providences.  There 
will  be  no  more  poverty  or  riches,  no  more  sickness  or  bereave- 
ments, no  kindly  providences  restraining  the  soul  from  sin, 
nothing  but  anguish  and  despair  unutterable. 

3d,  There  will  be  no  more  convictions  by  the  Spirit.  Con- 
science will  condemn,  but  it  will  not  restrain.  Your  hearts  will 
then  break  out.  All  your  hatred  to  God,  the  fountains  of  con- 
tempt and  blasphemy  in  your  heart  will  be  all  broken  up.  You 
will  blaspheme  the  God  of  Heaven.  All  your  lusts  and  impurities 
that  have  been  pent  up  and  restrained  by  restraining  grace  arid 
the  fear  of  man,  will  burst  forth  with  amazing  impetuosity.  You 
will  be  as  wicked  and  blasphemous  as  the  devils  around  you. 

O  the  misery  ot  this!  it  is  an  evil  thing  and  bitter.  The  way 
of  transgressors  is  hard.  Ah  !  sinners,  you  will  yet  find  sin  the 
hardest  of  all  masters ;  you  will  yet  find  your  grovelling  lusts  to 
be  worse  than  the  worm  that  never  dies.  '•  He  that  is  unjust,  let 
him  be  unjust  still ;"  Rev.  xxii.,  11. 

III.  Wicked  men  shall  be  cast  away  by  all  the  creatures. — The 
state  of^  unconverted  men  at  present,  although  a  very  dreadful 
one,  is  yet  not  hopeless.  The  angels  watch  the  unconverted,  to 
see  if  there  is  any  sign  of  repentance.  It  is  believed  that  the 
holy  angels  are  present  in  the  assembly  of  God's  worshippers. 
1  Tim.  v.,  21.  And  if  so,  no  doubt  they  watch  your  laces,  to  see 
if  a  tear  starts  into  your  eye,  or  a  prayer  trembles  on  your  lip. 
There  would  be  joy  this  day  among  the  angels,  if  one  sinner  was 
to  repent. 

The  redeemed  on  earth  are  peculiarly  interested  in  unconverted 
souls.  They  pray  for  them  night  and  day,  many  of  them  with 
tears ;  many  a  child  of  God  wets  his  pillow  with  tears  in  behalf 
of  perishing  souls.  Jeremiah  wept  in  secret  places  for  their  pride. 
David  says,  Rivers  of  waters  run  down  mine  eyes.  They  seek 
your  conversion  more  than  any  personal  benefit.  Ministers  are 
set  apart  to  seek  after  lost  and  perishing  souls.  "  Go  rather  to  the 
lost  sheep  of  the  house  of  Israel."  If  ministers  are  like  their 
Master,  this  will  be  their  great  errand,  that  by  all  means  we  may 
save  some.  But  when  the  day  of  grace  is  past,  all  holy  creatures 
will  cast  you  away.  Reprobate  silver  shall  men  call  them,  for 
the  Lord  hath  reacted  them. 

The  angel;  will  no  longer  take  any  interest  in  you.  They  will 
know  that  u  is  not  fit  they  should  pity  you  any  more.  You  will 
be  tormented  in  the  presence  ot  !iie  holy  angels,  and  in  the  pre- 
sence of  the  Lamb. 

The  redeemed  will  no  longer  pray  for  you,  nor  shed  another 
tear  for  you.  They  will  see  you  condemned  in  the  judgment 
tnd  not  put  in  one  word  for  you.  They  will  see  you  depart  into 

SERMON    XXII.  1  {g 

everlasting  fire,  and  yet  not  pray  for  you.  They  will  see  the 
smoke  of  your  torments  going  up  for  ever  and  ever,  and  yet  cry. 
Alleluiah ! 

Ministers  will  no  more  desire  your  salvation.  It  will  no  more 
be  their  work.  The  number  of  the  saved  will  be  complete  with- 
out you ;  the  table  will  be  full.  Ministers  will  bear  witness 
again'.t  you  in  that  day. 

Even  devils  will  cast  you  off.  As  long  as  you  remain  on  earth, 
the  devil  keeps  you  in  his  train  ;  he  flatters  you,  and  gives  you 
many  tokens  of  his  friendship  and  esteem ;  but  soon  he  wul  cast 
you  off.  You  will  be  no  longer  pleasant  to  him ;  you  wil.  be  a 
part  of  his  torment ;  and  he  will  hate  you  and  torment  you, 
because  you  deceived  him,  and  he  deceived  you. 

IV.  Wicked  men  shall  be  cast  away  by  themselves. — It  is  said, 
they  shall  wish  to  die,  and  shall  not  be  able.  They  shall  seek 
death,  and  death  shall  flee  from  them.  I  believe  that  some  sui  'ides 
experience  the  beginnings  of  hell.  I  believe  Judas  did;  he  co'ild 
not  bear  himself,  and  he  tried  to  east  himself  away.  This  wil!  be 
the  feeling  of  lost  souls.  They  will  not  be  able  to  bear  the  sight 
of  themselves ;  they  will  be  weary  of  being;  they  will  wish  they 
had  never  been.  At  present,  unconverted  men  are  often  very 
self-complacent.  They  love  to  employ  their  faculties  ;  the  wheels? 
of  their  life  go  smoothly  ;  their  affections  are  pleasant.  Memory 
has  many  pleasant  green  spots  to  look  back  upon.  How  different 
when  the  day  of  grace  is  done  !  1.  The  understanding  will  be 
clear  and  full  to  apprehend  the  real  nature  of  your  misery.  Your 
mind  will  then  see  the  holiness  of  God,  his  alrnightiness,  his  ma- 
jesty. You  Will  see  your  own  condemned  condition,  and  the 
depth  of  your  hdl.  2.  T/ie  will  in  you  will  be  all  contrary  to 
God's  will,  even  though  you  see  it  add  to  your  hell ;  yet  you  will 
nate  all  that  God  loves,  and  love  all  that  God  hates.  3.  Youi 
conscience  is  God's  vicegerent  in  the  soul.  It  will  accuse  you  of 
all  your  sins.  It  will  set  them  in  order  and  condemn  you.  4. 
Your  affections  will  still  love  your  kindred,  "I  have  five  bre- 
thren," you  will  say.  Earthly  lathers  who  are  evil  know  how  to 
give  good  u'ilts  to  their  children.  Even  in  hell  you  will  love  your 
own  kindred  ;  but  ah !  what  misery  it  will  cost  you,  when  you 
hear  them  sentenced  along  with  you.  5.  Your  memory  will  be 
very  clear.  You  will  remember  all  your  misspent  Sabbaths, 
your  sermons  heard,  as  if  you  did  not  hear ;  your  place  in  tho 
house  of  God,  your  minister's  face  and  voice,  the  bell ;  through 
millions  of  ages  alter  this,  you  will  remember  these,  as  if  yester- 
day. (>.  Your  anticipations.  Everlasting  despair.  O  how  yop 
will  wish  you  had  never  been  !  How  you  will  wish  to  tear  out 
your  memory,  these  tender  affections,  this  accusing  conscience  ! 
You  will  seek  death,  and  it  will  flee  from  you.  This,  this  is  to  be 
oat !  This  is  everlasting  destruction  !  This  is  to  be  a  castawav. 

120  SERMON    XXIII. 

LI-.SSONS.—I.  Let  believers  learn  Paul's  earnest  diligence.  A 
wicked  life  will  end  in  being  a  castaway.  These  two  are  linked 
tt'iM'ther,  and  no  man  can  sunder  them. 

•j.  Hell  will  be  intolerable.  I  have  not  spoken  of  the  lake  of 
fire,  of  the  utter  darkness,  and  the  worm  that  never  dies.  I  have 
spoken  only  of  the  mental  facts  of  hell  ;  and  yet  these  by  them- 
selves are  intolerable.  0  who  can  tell  what  it  will  be  \vh..;:a  both 
meet,  and  meet  eternally  ?  "  Who  knows  the  power  of  thine 
anger  ?"  0  do  not  keep  away  from  Christ  now.  Now  he  says, 
Come ;  soon,  soon  he  will  say,  Depart.  O  do  not  resist  the  Holy 
Spirit  now.  Now  he  strives,  but  he  will  not  always  strive  with 
you.  Soon,  soon  he  will  leave  you.  O  do  not  despise  the  word" 
of  ministers  and  godly  friends.  Now  they  plead  with  you,  weep 
for  you,  pray  for  you.  Soon,  soon  they  will  be  silent  as  the  grave, 
or  sing  halleluiah  to  see  you  lost.  O  do  not  be  proud  and  self-admir- 
ing. Soon  you  will  loathe  the  very  sight  of  yourself,  and  wish 
you  had  never  been. 

3.  The  amazing  love  of  Christ  in  bearing  all  this  for  sinners. 
Christ  is  a  wrath-bearing  surety.  All  that  is  included  in  being 
a  castaway  he  bore.  Amen. 

January, 1843. 



I.    SERMON. 

"  Father,  I  will  that  they  also  whom  thou  hast  given  me  be  with  me  where  I  am . 
that  they  may  behold  my  glory,  which  thou  hast  given  me  :  for  thou  lovedst  me 
before  the  foundation  of  the  world. — John  xvii.,  24. 

I.  The  manner  of  this  prayer. — "  Father,  I  will."  This  is  the 
most  wonderful  prayer  that  ever  rose  from  this  earth  to  the  throne 
of  God,  and  this  petition  is  the  most  wonderful  in  the  prayer.  No 
human  lips  ever  prayed  thus  before — "  Father,  I  will."  Abraham 
was  the  friend  of  God,  and  got  very  near  to  God  in  prayer,  but  he 
prayed  as  dust  and  ashes.  "  I  have  taken  upon  me  to  speak  unto 
God  that  am  but  dust  and  ashes."  Jacob  had  power  with  God,  and 
prevailed,  yet  his  boldest  word  was,  "  I  will  not  let  thee  go  except 
thou  bless  me."  Daniel  was  a  man  greatly  beloved,  and  got  im- 
mediate answers  to  prayer,  and  yet  he  cried  to  God  as  a  sinner — 
"  O  Lord,  hear  !  O  Lord,  forgive  !  O  Lord,  hearken  and  do  !" 
Paul  was  a  man  who  got  very  near  to  God,  and  yet  he  says.  "  I 
bow  my  knees  to  the  God  and  Father  of  our  Lord  Jesus  Christ." 
But  wh_n  Christ  prayed,  he  cried, "  Father,  I  will."  Why  did  he 

SERMON    XX  III.  [21 

pray  thus  ?  He  was  God's  fellow.  "  Awake,  O  sword,  againsi.  my 
s!  ^pherd,  against  the  man  that  is  my  fellow."  He  thought  it  no 
robbery  to  be  equal  with  God."  It  was  he  that  said,  "  Let  there 
be  light,  and  there  was  light."  So  now  he  says,  "  Father,  I  will." 

He  spoke  as  the  Intercessor  with  the  Father. — He  ielt  as  if  his 
work  were  already  done — "  I  have  finished  the  work  which  thou 
gavest  me  to  do."  He  felt  as  if  he  had  already  suffered  the  cross, 
and  now  claims  the  crown.  "  Father,  I  will."  This  is  the  inter- 
cession now  heard  in  heaven. 

He  liad  one  will  with  the  Father. — "  I  and  my  Father  are  one." 
One  God — one  in  heart  and  will.  True,  he  had  a  holy  human 
soul,  and,  therefore,  a  human  will ;  but  his  human  will  was  one 
with  his  divine  will.  The  human  string  in  his  heart  was  tuned  to 
the  same  string  with  his  divine  will. 

Learn  how  surely  this  prayer  will  be  answered,  dear  children 
of  God.  It  is  impossible  this  prayer  should  be  unanswered.  It  is 
the  will  of  the  Father  and  of  the  Son.  It'Christ  will?  ;t,  and  if  the 
Father  wills  it,  you  may  be  sure  nothing  can  hinder  it.  If  the 
sheep  be  in  Christ's  hand,  and  in  the  Father'-s  hand,  they  shall 
never  perish. 

II.  For  whom  he  prays. — "  They  also  whom  thou  hast  given 
me."  Six  times  in  this  chnpter  does  Christ  call  his  people  by  this 
name — "  They  whom  thou  hast  given  me."  It  seems  to  have  been 
a  favorite  word  of  Christ,  especially  when  carrying  them  on  his 
heart  before  the  Father.  The  reason  seems  to  be  that  he  would 
remind  the  Father  that  they  are  as  much  the  Father's  as  they  are 
his  own  ;  that  the  Father  has  the  same  interest  in  them  that  he 
has  ;  having  given  them  to  him  before  the  world  was.  And  so 
he  repeats  it  in  verse  10,  "  All  mine  are  thine,  and  thine  are 
mine."  Before  the  world  was,  the  Father  chose  a  people  out  of 
this  world  ;  he  gave  them  into  the  hand  of  Christ,  charging  him 
not  to  lose  one,  to  bear  their  sins  on  his  own  body  on  the  tree,  to 
raise  him  up  at  the  last  day.  And,  accordingly,  he  says,  '•  Of  all 
whom  thou  hast  given  me  have  I  lost  none."  Is  there  any  mark 
on  those  who  are  given  to  Christ  1  They  are  no  better  than 
others.  Sometimes  he  chooses  the  worst.  A.  Yes.  "  All  that 
the  Father  giveth  me  shall  come  to  me."  One  of  the  sure  marks 
of  all  that  were  given  to  Christ  is  that  they  come  to  Jesus — "  They 
all  come  to  Jesus  the  Mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling."  Are  you  come  to  Christ?  Has  your  heart 
been  opened  to  receive  Christ ?  Has  Christ  been  made  precious 
to  you  ? — then  you  may  be  quite  sure  you  wen;  given  to  Christ 
before  the  world  was.  Your  name  is  in  the  Lamb's  Book  of  Life, 
and  your  name  is  on  the  breastplate  of  Christ.  It  is  for  you  he 
prays,  "  Father,  I  will  that  that  foul  be  with  me."  Christ  will 
never  lose  you.  The  Father  which  gave  you  to  him  is  greater 
than  all,  and  none  is  able  to  pluck  you  out  of  the  Father's  hand. 

122  SERMON    XXIII. 

Ill  The  Argument — "  For  thou  lovest  me"  He  reminds  ihe 
Father  of  his  love  to  him  before  the  world  was.  When  there  was 
no  earth,  no  sun,  no  man,  no  angel — when  he  was  by  him — then 
thou  lovest  me.  Who  can  understand  this  love,  the  love  of  the 
uncreated  God  to  his  uncreated  Son  ?  The  love  of  Jonathan  to 
Ihivid  was  very  great,  surpassing  the  love  of  women.  The  love 
of  a  believer  to  Christ  is  very  great,  for  they  see  him  to  be  alto- 
gether lovely.  The  love  of  a  holy  angel  to  God  is  very  ardent, 
for  they  are  like  a  flame  of  fire.  But  these  are  all  creature  loves  ; 
these  are  but  streams ;  but  the  love  of  God  to  his  Son  is  an  ocean 
of  love.  There  is  everything  in  Christ  to  draw  the  love  of  his 
Father.  Now  discern  his  argument — If  thou  love  me  do  this  for 
my  people. 

Just  as  he  said  Jo  Paul,  "  Why  persecutes!  thou  me?"  he  felt 
himself  one  with  l;;s  afflicted  members  on  earth,  Just  as  he  will 
say  at  the  last  day,  "  Inasmuch  as  ye  did  it  to  one  of  the  least  of 
these,  m}  brethren,  ye  did  it  unto  me."  He  reckons  believers  a 
part  v-l  himself — what  is  done  to  them  is  done  to  him.  So  here, 
when  he  carries  them  to  his  Father,  this  is  all  his  argument, — 
"  Thou  lovedst  me."  If  thou  love  me,  love  them,  for  they  are  part 
of  me. 

See  how  surely  Christ's  prayer  will  be  answered  for  you,  be- 
loved. He  does  not  plead  that  you  are  good  and  holy ;  he  does 
not  plead  that  you  are  worthy  ;  he  only  pleads  his  own  loveliness 
in  the  eyes  of  the  Father.  Look  not  on  them,  he  says,  but  look  on 
me.  Thou  lovedst  me  before  the  foundation  of  the  world. 

Lcam  to  use  the  same  argument  with  God,  dear  believers. 
This  is  asking  in  Christ's  name — for  the  Lord's  sake — this  is  the 
prayer  that  is  never  refused.  See  that  you  do  not  come  in  your 
own  name,  else  you  will  be  cast  out. 

Come  thus  to  his  table.  Say  to  the  Father,  accept  me,  for  thou 
lovedst  him  from  the  foundation  of  the  world. 

IV.  The  prayer  itself.     Two  parts. 

1.  "  That  they  may  be  with  me"  (1.)  IVTiathe  does  not  mean. — 
He  does  not  mean  that  \ve  should  be  presently  taken  out  of  this 
world.  Some  of  you  that  have  come  to  Christ  may  this  day  be 
f  ivored  with  so  much  of  his  presence,  and  of  the  love  of  the  Father 
— so  much  of  the  joy  of  heaven,  and  such  a  dread  of  going  back 
to  betray  Christ  in  the  world — that  you  may  be  wishing  that  this 
house  were  indeed  the  gate  of  heaven — you  may  desire  that  you 
might  be  translated  fror:;  the  table  below  at  once  to  the  table 
above.  "  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart 
and  be  with  Christ."  Still  Christ  does  not  wish  that.  "  I  pray 
not  that  thou  shouldst  take  them  out  of  the  world,  but  thou  shouldst 
keep  them  from  the  evil."  "  Whither  I  go  thou  canst  not  follow  me 
nn\v."  (Like  that  woman  in  Brainerd's  journal— "  O  blessed 
Lord,  do  come !  O  do  take  me  away ;  do  let  me  die  and  go  te 

SF.;MON    X..III.  123 

Jesus  Christ.  I  am  afraid  if  I  iuv  I  Jiall  sin  again.")  2.  What 
fie  Joes  mean. — He  me:t-.js  iluit  when  our  journey  is  done  we 
should  co*ne  to  be  with  hiui.  E\-ery  one  that  comes  to  Christ  has 
a  journey  to  perform  in  this  world.  Some  have  a  long  and  some 
a  short  one.  It  is  through  a  wilderness.  Still  Christ  prays  that 
at  the  end  you  may  be  with  him.  Every  one  that  comes  to  Christ 
hath  his  twelve  hours  to  fill  up  for  Christ.  I  must  work  the  works 
of  him  that  sent  me  while  it  is  day.  But  when  that  is  done,  Christ 
prays  that  you  may  be  with  him.  He  means  that  you  shall  come 
to  his  Father's  house  with  him.  "  In  my  Father's  house  are  many 
mansions."  You  shall  dwell  in  the  same  house  with  Christ.  You 
are  never  very  intimate  with  a  person  till  you  see  them  in  their 
own  house — till  you  know  them  at  home.  This  is  what  Christ 
wants  with  us — that  we  shall  come  to  be  with  him  at  his  own 
home.  He  wants  us  to  come  to  the  same  Father's  bosom  with 
him.  "  I  ascend  to  my  Father  and  your  Father."  He  wants  us 
to  be  in  the  same  smile  with  him,  to  sit  on  the  same  throne  with 
him,  to  swim  in  tne  same  ocean  of  love 'with  him. 

Learn  how  certain  it  is  that  you  shall  one  day  soon  be  with 
Christ.  It  is  the  will  of  the  Father;  it  is  the  will  of  the  Son.  It 
is  the  prayer  of  Christ.  If  you  have  really  been  brought  to 
Christ,  you  shall  never  perish.  You  may  have  many  enemies 
opposing  you  in  your  way  to  glory.  Satan  desires  to  have  you, 
that  he  may  sift  you  like  wheat.  Your  worldly  friends  will  do  all 
thi-y  can  to  hinder  you.  Still  you  shall  be  with  Christ.  We  shall 
see  your  face  at  the  table  of  glory.  You  have  a  hard  heart,  an 
unbelieving  heart,  a  heart  deceitful  above  all  things,  and  despe- 
rately wicked.  You  often  think  your  heart  will  lead  you  to  betray 
Christ.  Still  you  shall  be  with  Christ.  If  you  are  in  Christ  to- 
day, you  shall  be  ever  with  the  Lord".  You  have  lived  a  wicked 
life.  You  Hve  dreadful  sins  to  look  back  upon.  Still  if  you  are 
come  to  Jesus,  this  is  his  word  to  thee,  "  Thou  shall  be  with  me 
in  paradise."  In  truth,  Christ  cannot  want  you.  You  are  his 
jewels,  his  crown.  Heaven  would  be  no  heaven  to  him,  if  you 
were  not  there.  This  may  give  you  courage  in  conrna  in  thu 
Lord's  table.  Some  of  you  lear  to  come  to  this  tablu  oecausi , 
though  you  cleave  to  Christ  to-day,  you  fear  you  may  betray  KIT. 
to-morrow.  But  you  need  not  fear.  "  He  that  hath  begun  a  good 
work  in  you,  will  perform  it  till  the  day  of  Jesus  Christ."  Vou 
shall  sit  at  the  table  above,  where  Christ  himself  shall  be  at  the 
head.  You  need  not  fear  to  come  to  this  table. 

2.  To  behold  my  glory  which  thou  hast  given  me. — There  are 
three  stages  in  the  glory  of  Christ.  It  will  be  the  employment  of 
heaven  to  behold  them  all. 

1st.  The  origin n I  glory  of  Christ — This  is  his  uuderivcd,  un- 
cr<-aled  glory,  as  tae  equal  of  the  Father.  It  is  spoken  of  in  Prov. 
vhi.,  39,  "  Then  I  was  by  him  as  one  brought  up  with  him  ;  I  was 
dailv  his  delight,  rejoicing  always  before  him."  And,  again,  in 

i  J4  SEK:*ON  AMU. 

this  prayer,  verse  5,.  <;  Th .A  £i«ry  which  I  had  with  thcc  lefc. .«, 
the  world  was."  Of  thi&  tfv-r/  xio  n.jn  can  speak— no  angel— no 
arrhangel.  One  thii.g  '-lone  we  know,  that  wo  are  to  honor  th«i 
Son  even  as  we  honor  the  Father.  He  shared  with  the  Father  i:i 
being  the  all-perfect  one,  when  there  was  none  to  admire,  none  to 
adore,  no  angels  with  golden  harps,  no  seraphs  to  hymn  his  praise, 
no  cherubim  to  cry,  Holy,  holy,  holy.  Before  <til  creatures  were, 
he  was.  One  with  the  "infinitely  perfect,  good  and  glorious  God. 
He  was  then  all  that  he  afterwards  showed  himself  to  be.  Crea- 
tion and  redemption  did  not  change  him.  They  only  revealed 
what  he  was  before.  They  only  provided  objects  for  those  beams 
of  glory  to  rest  upon,  that  were  shining  as  fully  before,  from  all 
eternity.  Eternity  will  be  much  taken  up  with  praising  God  that 
ever  he  revealed  himself  at  all ;  that  ever  he  came  out  from  the 
retirement  of  his  lovely  and  blissful  eternity. 

2d,  When  he  became  flesh. — "  The  Word  was  made  flesh.'' 
Christ  did  not  get  more  glory  by  becoming  man ;  but  he  mani- 
fested his  glory  in  a  new  way.  He  did  not  gain  one  perfec- 
tion more  by  becoming  man  ;  he  had  all  the  perfections  of  God 
before.  But  now  these  perfections  were  poured  through  a  human 
heart.  The  almightiness  of  God  now  moved  in  a  human  arm. 
The  infinite  love  of  God  now  beat  in  a  human  heart.  The  com- 
passion of  God  to  sinners  now  glistened  in  a  human  eye.  God 
was  love  before,  but  Christ  was  love  covered  over  with  flesh 
Just  as  you  have  seen  the  sun  shining  through  a  colored  win 
dow.  It  is  the  same  sunlight  still,  and  yet  it  shines  with  t 
mellowed  lustre.  So  in  Christ  dwelt  all  the  fulness  of  the 
Godhead  bodily.  The  perfection  of  the  Godhead  shone  through 
every  pore,  through  every  action,  word  and  look — the  same  per- 
fections ;  they  were  only  shining  with  a  mellowed  brightness. 
The  veil  of  the  temple  was  a  type  of  his  flesh  ;  because  it  cover- 
ed the  bright  light  of  the  holiest  of  all.  But  just  as  the  bright 
light  of  the  shechinah  often  shone  through  the  veil,  so  did  the 
Godhead  of  Christ  force  itself  through  the  heart  of  the  man 
Christ  J'-sus.  There  were  many  openings  of  the  veil  when  the 
bright  glory  shone  through. 

(1.)  When  he  turned  the  water  into  wine. — He  manifested  forth 
tis  slory,  and  his  disciples  believed  on  him  Almighty  power 
spoke  in  a  human  voice  and  the  love  of  God,  too,  shone  in  it ;  for 
he  showed  that  he  came  to  turn  all  our  water  into  wine. 

(2.)  When  he  wept  over  Jerusalem. — That  was  a  great  outlet 
of  his  glory.  There  was  much  that  was  human  in  it.  The 
feet  were  human  that  stood  upon  Mount  Olivet.  The  eyes 
were  human  eyes  that  looked  down  upon  the  dazzling  city.  The 
tears  were  human  tears  that  fell  upon  the  grourj.  But  oh,  there 
was  the  tenderness  of  God  beating  beneath  that  mantle.  Look 
and  live,  sinners.  Look  and  live.  Behold  your  G  d.  He  that 
hath  seen  a  weeping  Christ  hath  seen  the  Fathe*-  This  is  Jod 

SERMON    XATIi  125 

manifest  in  the  flesh.  Some  of  you  tea;  that  the  Father  does 
n^t  wish  you  to  come  to  Christ  and  be  saved.  But  see  here,  G-nu 
is  manifest  in  the  flesh.  He  that  licnh  rreen  Christ  hath  seen  the 
Father.  See  here  the  heart  of  the  Father  and  the  heart  of  the 
Son  laid  bare.  O  wh&rcfore  should  you  doubt.  Every  one  of 
these  tears  trickles  from  the  heart  01  God. 

(3.)  On  the  cross. — The  wounds  of  Christ  "vere  the  greatest 
outlets  of  his  glory  that  ever  were.  The  Divine  glory  shone 
more  out  of  his  wounds  than  out  of  all  his  life  before.  The  veil 
was  then  rent  in  twain,  and  the  full  heart  of  God  allowed  to  stream 
through.  It  was  a  human  body  that  writhed*  pale  and  racked, 
upon  the  accursed  tree  ;  they  were  hurnW  hands  that  were 
pierced  so  rudely  by  the  nails  ;  it  was  human  flesh  that  bore  that 
deadly  gash  upon  the  side  ;  it  was  human  blood  that  streamed 
from  hands,  and  feet,  and  side  ;  the  eye  that  meekly  turned  to  his 
Father  was  a  human  eye  ;  the  soul  that  yearned  over  his  mother 
was  a  human  soul.  But  O,  there  was  Divine  glory  streaming 
through  all ;  every  wound  was  a  mouth  to  speak  of  the  grace  and 
love  of  God.  Divine  holiness  shone  through.  What  infinite 
hatred  of  sin  was  there  when  he  thus  offered  himself  a  sacrifice 
without  spot  unto  God  1  Divine  wisdom  shone  through  !  all 
created  inte'Ugencee  could  not  have  devised  a  plan  whereby 
God  wouid  have  been  just,  and  yet  the  justifier.  Divine  love  : 
every  drop  of  blood  that  fell  came  as  a  messenger  of  love  from 
his  heart  to  tell  the  love  of  the  fountain.  This  was  the  love  of 
God.  He  that  hath  seen  a  crucified  Christ  hath  seen  the  Father. 
O,  look  on  the  broken  bread,  and  you  will  see  this  glory  still 
streaming  through.  Here  is  the  heart  of  God  laid  bare,  God  is 
manifest  in  flesh.  Some  of  you  are  poring  over  your  own  heart, 
examining  your  feelings,  watching  your  disease.  Avert  the  eye 
from  all  within.  Behold  me,  behold  me  !  Christ  cries.  Look  to 
me,  and  be  ye  saved.  Behold  the  glory  of  Christ.  There  is 
much  difficulty  about  your  own  heart,  but  no  darkness  about 
the  heart  of  Christ.  Look  in  through  his  wounds  ;  believe  what 
you  see  in  him. 

3d,  Christ's  glory  above. — I  cannot  speak  of  this.  I  trust  I 
shall  soon  one  day  see  it.  He  has  not  laid  aside  the  glory  which  he 
had  on  earth.  He  is  still  the  Lamb  slain  from  the  foundation  of 
the  world.  But  he  has  got  more  glory  now.  His  humanity  is  no 
more  a  veil  to  hide  any  of  the  beams  of  his  Godhead.  God  shines 
all  the  more  plainly  through  him.  He  has  got  many  crowns  now, 
the  oil  of  gladness  now,  the  sceptre  of  righteousness  now. 

Heaven  will  be  spent  in  beholding  his  glory. — We  shall  see  the 
Father  eternally  in  him.  We  shall  look  in  his  face,  and  in  his 
human  eye  shall  read  the  tender  love  of  God  to  us  for  ever. 
Wo  shall  hear  from  his  holy  human  lips  plainly  of  the  Father. 
u  In  that  day  I  shall  no  more  speak  to  you  in  parables,  but  show 
you  plainly  of  the  Father."  We  shall  look  on  his  scars,  healed, 

126  SF?.MON   XXIII. 

yet  plain  and  open  on  his  hands,  and  feet,  and  side,  and  heaven 
Origfat  brow,  and  shall  read  eternally  there  the  hatred  of  >:-d 
against  sin,  and  his  love  to  us  that  made  him  die  for  us.  And 
sometimes,  perhaps,  we  may  lean  our  head  where  John  leaned 
his,  upon  h'.s  holy  bosorn.  'Oh !  if  heaven  is  to  be  spent  thus, 
\\  hat  will  you  do  who  have  never  seen  his  glory  ? 

O  beloved,  if  your  eternity  is  to  be  spent  thus,  spend  much  f 
your  time  thus"  If  yqu  are  to  be  thus  engaged  at  the  table 
above,  be  thus  engaged  now  at  the  table  below. 

Communion  Sabbath,  Jan.  19,  1S40 


"  But  a  certain  man  named  Ananias,  with  Sapphira  his  wife,  sold  a  poss<>ssion,  ar  ! 
kept  back  part  of  the  price,  his  wife  also  being  privy  to  it,  and  brougi.i  a  certai  j 
part,  and  laid  it  at  the  apostles'  feet.  But  Peter  said,  Ananias,  why  hath  Satan 
filled  thine  heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back^arf  of  the  price  of 
the  land  ?  Whiles  it  remained,  was  it  not  thine  own  ?  and  after  it  wis  sold  was 
it  not  in  thine  own  power  ?  why  hast  thou  conceived  thi«  thing  in  ti.ine  heart  ? 
thou  hast  not  lied  unto  men,  but  unto  God.  And  Ananias,  hearht?.  these  words, 
fell  down,  and  gave  up  the  ghost ;  and  great  fear  came  on  all  fh-»iu  that  heard 
these  things.  And  the  young  men  arose,  wound  him  up,  and  carried  him  out, 
and  buried  Aim.  And  it  was  about  the  space  of  three  hours  alter,  when  his 
wife,  not  knowing' what  was  done,  came  in.  And  Peter  answered  unto  liei, 
Tell  me  whether  ye  sold  the  land  for  so  much  ?  And  she  said,  Yea,  for  so 
much.  Then  Peter  said  unto  her,  How  is  it  that  ye  have  agreed  together  to 
tempt  the  Spirit  of  the  Lord  ?  Behold,  the  feet  of  them  which  have 
buried  thy  husband  are  at  the  door,  and  shall  carry  thee  out.  Then  fell  slie 
down  straightway  at  his  feet  and  yielded  up  the  ghost;  and  the  young  men  came 
in,  and  found  her  dead,  and  carrying  her  forth,  buried  her  by  her  husband.  And 
great  fear  came  upon  all  the  church,  and  upon  as  many  as  heard  these  things 
And  by  the  hands  of  the  apostles  were  many  signs  and  wonders  wrought  among 
the  people  (and  they  were  all  with  one  accord  in  Solomon's  porch.  And  of 
the  rest  durst  no  man  join  himself  to  them  ;  but  the  people  magnified  them 
And  believers  were  the  more  added  to  the  Lord,  multitudes  both,  of  men  and 
women)." — Acts  v.,  1-4. 

THERE  have  been  hypocrites  in  the  Church  of  Christ  from  the 
beginning.  There  was  one,  Judas,  even  among  the  twelve  Apos- 
tles :  anil  in  the  Apostolic  Church  there  was  an  Ananias  and  a 
Sapphira.  Attend,  1.  To  their  sin — a  lie.  When  so  much  of 
the  spirit  was  given,  all  were  of  one  heart  and  one  soul.  Those 
that  had  estates  sold  them,  and  brought  the  price  and  laid  it  at 
the  Apostles"  feet.  It  was  a  lovely  sight  to  see.  Among  the 
rest  came  one  Ananias  ;  he  was  rich.  From  some  worldly  mo- 
tive, he  had  joined  himself  to  the  Christians,  husband  and  wife, 
both  Christless,  graceless  souls.  He  sold  his  possessions  to  be 
like  the  rest,  and  brought  a  part  and  said  it  was  his  all !  He  pre- 
tended to  be  a  Christian,  he  pretended  that  grace  was  in  his 
heart.  It  was  not  a  lie  to  man  only,  but  to  the  Holy  Ghost ; 
for  he  was  declaring  that  God  had  wrought  a  change"  upon  his 
soul,  when  there  was  none,  he  was  still  old  Ananias.  2.  Their 
punishment. — They  fell  down  and  gave  up  the  ghost.  Oh  !  it  is 
an  awful  thing  when  sinners  die  in  the  act  of  sin,  with  the  lie  ic 

SERMON    XXIII.  127 

their  mouth,  with  the  oath  on  their  tongue.  So  it  was  with  poor 
Ananias  and  his  wife.  In  a  moment,  in  the  twinkling  of  an  eye, 
they  were  in  the  place  where  all  liars  go.  3.  The  effect — great 
fear  came  upon  them  all.  None  dare  to  join  themselves  to  the 
Apostles'  company. 

Dear  friends,  these  things  are  written  for  our  learning.  Are 
there  none  come  up  here  to-day  with  Ananias'  lie  in  their  heart.  ? 

The  broken  bread  and  poured  out  wine  represent  the  broken 
body  and  shed  blood  of  Christ.  Oh  !  it  is  enough  to  men  the 
heart  of  the  stoutest  to  look  at  them.  To  take  that  breua  and 
that  wine  is  declaring  that  you  do  close  with  Christ,  that  yuu  take 
him  to  be  your  Saviour,  that  God  has  opened  your  heart  to  be- 
lieve. In  marriage,  the  acceptance  of  the  right  hand  is  a  solemn 
declaration,  by  sign,  that  you  accept  the  bride  or  bridegroom : 
and  so  in  the  Lord's  supper.  If  it  is  not  so  with  you,  then  it 
is  a  lie ;  and  it  is  a  lie  to  the  Holy  Ghost.  Ananias  came  de- 
claring that  he  had  got  the  3pirit's  work  upon  his  heart.  It  was 
a  time  when  much  of  God's  spirit  had  been  given,  verses  31, 
32.  It  is  likely  he  and  his  wife  had  some  convictions.  But 
since  it  was  false,  since  he  was  not  really  what  he  pretended  to 
be,  it  was  said,  "  he  lied  10  the  Holy  Ghost.''  So,  dear  friends, 
the  Holy  Ghost  is  peculiarly  present  in  this  ordinance.  He  glo- 
rifies Christ.  He  has  converted  many  in  this  place.  To  sin 
to-day  is  to  lie  against  the  Holy  Ghost.  By  coming  to  the  table, 
you  profess  that  you  are  under  the  Spirit's  teaching.  If  you  are 
not,  you  lie  unto  the  Holy  Ghost ! 

Now,  do  you  know  that  you  have  not  come  to  Christ  ?  Do  you 
know  that  you  are  unconverted?  And  will  you  sit  down  there 
and  take  the  bread  and  wine  ?  Take  heed,  Ananias  !  Thou  art 
not  lying  to  a  man  but  unto  God. 

Perhaps  there  is  one  among  you  who  is  secretly  addicted  to 
drinking,  to  swearing,  to  uncleacness.  Will  you  come  and  take 
the  bread  and  wine  ?  Take  heed,  Ananias  ! 

Perhaps  there  are  two  of  you,  husband  and  wife,  who  know 
that  neither  of  you  were  ever  converted.  You  never  pray  toge- 
ther, and  yet  you  agree  toge.hor  to  come  here.  Take  heed,  Ana- 
nias and  Sapphira ! 

Is  there  none  of  you  a  persecutor  ?  Suppose  a  father,  whose 
children  have  come  to  Christ,  but  in  your  heart  you  hate  their 
change ;  you  oppose  it  with  bitter  words ;  and  yet,  with  a  smooth 
countenance,  you  come  to  sit  beside  them  at  the  sarr»2  table  !  O, 
hypocrite,  take  heed  lest  you  drop  down  dead  !  Draw  back  that 
hand  lest  it  wither !  If  we  should  see  the  cup  drop  from  your 
hand,  and  the  eye  glaze,  and  ine  feet  become  cold.  Oh !  where 
would  your  soul  be  f 

Dear  children  of  God,  (lo  not  be  discouraged  from  coming  to 
this  holy  table.  Il  is  spread  for  sinners  that  have  come  to 
Jesus  "  O,  come  *nu  dine."  Some  of  you  say,  "  I  do  not 


know  the  way  to  this  table."  Jesus  says,  "  I  am  the  way." 
Some  of  you  say,  "  I  am  blind,  I  cannot  see  my  sins,  nor  my 
Saviour."'  Go  wash  in  the  pool  of  Siloam.  Some  of  you  say, 
M I  am  naked."  Jesus  says,  "  I  counsel  thee  to  buy  of  me  white 
raiment  that  thou  maycst  be  clothed."  You  are  polluted  in 
your  own  blood ;  but  has  Jesus  thrown  his  skirt  over  you  ? 
Then,  do  not  fear;  come  with  his  robe  on  you.  Come  thus, 
and  you  come  welcome. 

3.    TABLE    SERVICE. 

(The  only  specimen  of  his  Table  Services,  found  in  his  own  handwriting,  but 
without  date.) 

"  My  beloved  is  mine,  and  I  am  his"  1.  "  In  the  arms  of  my 
faith  he  is  mine."  I  was  once  of  the  world,  cold  and  careless 
about  my  soul.  God  awakened  me,  and  made  me  feel  I  was  lost. 
I  tried  to  make  myself  good,  to  menc  mr  life;  but  I  found  it  in 
vain.  I  sat  down  more  lost  than  bcio-e,  I  was  '.hep  told  to  be- 
lieve on  the  Lord  Jesus  So  I  tried  to  :i;a1:*  rr.y:.plf  believe.  I 
read  books  on  faith,  and  tried  to  bend  my  sou)  to  b^.eve,  that  so 
I  might  get  to  heaven  ;  but  still  in  vain.  I  found  it  \vrinen,  "  Faith 
is  the  gift  of  God."  "  No  man  can  call  Jesus  Lord,  but  by  the 
Holy  Ghost."  So  I  sat  down  more  lost  than  ever.  Whilst  I  was 
thus  helpless,  Jesus  drew  near,  his  garments  Jippedin  blood.  He 
had  waited  long  at  my  door,  though  I  knew  it  not.  "  His  head 
was  filled  with  dew,  and  his  locks  with  the  drops  of  the  night." 
He  had  five  deep  wonnds ;  and  he  said,  "  I  died  in  the  stead  o* 
sinners  ;  and  any  sinnzr  may  have  me  for  a  Saviour.  You  are  a 
helpless  sinner,  will  you  have'  me  ?"  How  can  I  resist  him  !  he  is 
all  I  need  !  "  I  held  him,  and  would  not  let  him  go."  "  My  be- 
loved is  mine" 

2.  In  the  arms  of  my  love,  he  is  mine.  Once  I  did  not  know 
what  people  meant  by  loving  Jesus.  I  always  wished  to  ask  how 
they  could  love  one  whom  they  had  never  seen,  but  was  an- 
swered, "whom  not  having  seen,  we  lov?."  But  now  that  I  have 
hidden  in  him,  now  that  I  am  cleaving  to  him,  now  I  feel  that  I 
cannot  but  love  him ;  and  I  long  to  see  him  that  I  may  love  him 
more.  Many  a  time  I  fall  into  sin,  and  that  takes  away  my  feel- 
ing of  safety  in  Christ.  Darkness  comes,  all  is  cloudea,  Christ  is 
away.  Still  even  then  I  am  sick  of  love.  Christ  is  not  light  and 
peace  to  me ;  but  I  fo'.icw  hard  siLer  him  amid  the  darkness  he  is 
precious  to  rr.e ;  and  even  though  I  be  in  darkness,  he  is  my  be- 
loved still.  "  This  is  rt:/  ;,3k  7ij,  and  this  is  my  friend." 

.3.  fls  is  mine  in  the  Sacrament. — Many  a  time  have  I  said  to 
him  in  prayer,  Thou  art  mine.  Many  a  time  when  the  doors  were 
shut,  and  Jesus  came  in  showing  his  wounds,  saying,  "  Peace  be 
unto  you,"  my  soul  clave  to  him,  and  said,  "  My  Lor.d  and  my 
God  !"  My  beloved  thou  art  mine  !  Many  a  time  have  I  try  sled 
with  him  in  lonely  places,  where  there  was  no  eye  of  man.  JNIanv 

SERMON    XXII  .  129 

a  time  have  I  called  to  the  rocks  and  trees  to  witness  that  I  took 
him  to  be  my  Saviour.  He  said  to  me,  "  I  will  betrothe  thee  unto 
me  for  ever  ;"  and  I  said  to  him,  "  My  beloved  is  mine."  Many 
a  time  have  I  gone  with  some  Christian  friend,  and  we  poured  out 
our  trembling  hearts  together,  consulting  one  with  another  as  to 
whether  we  had  liberty  to  close  with  Christ  or  no,  and  both  toge- 
ther we  came  to  this  conclusion,  that  if  we  were  but  helpless  sin- 
ners we  had  a  right  to  close  with  the  Saviour  of  sinners.  We 
clave  to  him.  and  called  him  ours.  And  now  have  we  come  to 
take  him  publicly,  to  call  an  ungodly  world  to  witness,  to  call 
heaven  and  earth  for  a  record  to  our  soul,  that  we  do  close  with 
Christ.  See  he  giveth  himself  to  us  in  the  bread  ;  lo  !  We  accept 
of  him  in  accepting  this  bread.  Bear  witness,  men  and  angels, 
bear  witness,  all  the  u  averse — "  My  beloved  is  mine." 

(The  communicants  then  partook  of  the  broken  bread  and  the  cup  of  blessing.) 

(It  was  his  custom,  after  they  had  communicated,  to  speak  briefly 
on  a  few  suitable  texts,  before  dismissing  them  from  the  tables. 
On  Sabbath.  January  19,  the  texts  were — "Love  one  another;" 
"  Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give  it ;" 
"  In  the  world  ye  shall  have  tribulation,  but  in  me  ye  shall  have 


"  Now  unto  him  that  is  able  to  keep  you  from  falling,  and  to  present  you  faultless 
bcfure  thv.  presence  of  his  glory  with  exceeding  joy." — Jude  24. 

There  is  no  end  to  a  pastor's  anxieties.  Our  first  care  is  to  get 
you  into  Christ ;  and  next,  to  keep  you  from  falling.  I  have  a 
good  hope,  dearly  beloved,  that  a  goodly  number  of  you  have  this 
day  joined  yourselves  to  the  Lord.  But  now  a  new  anxiety  be- 
gins, to  get  you  to  walk  in  Christ,  to  walk  after  the  Spirit.  Here 
we  are  to  tell  you  of  what  God  our  Saviour  is  able  to  do  for  you: 
1st,  To  keep  you  from  falling  all  the  way;  2d,  To  present  you 
faultless  at  the  end. 

I.  To  keep  you  from  falling. 

1.  We  are  not  able  to*  keep  you  from  falling.  Those  that  lean 
on  ministers  lean  on  a  reed  shaken  with  the  wind.  When  a  soul 
has  received  saving  good  through  a  minister,  he  often  thinks  that 
he  will  be  kept  from  falling  by  the  same  means.  He  thinks,  "  O 
if  I  had  this'friend  always  beside  me  to  warn  me,  to  advise  me." 
\o  ;  ministers  are  not  always  by,  nor  godly  friends.  Your  fathers, 
where  are  they  ?  and  the  prophets,  do  they  live  for  ever  ?  We 
may  soon  be  taken  from  you,  and  there  may  come  a  famine  of  the 
bread.  And,  besides,  our  words  will  not  always  tell.  Wi  *.T» 
tomptation  and  passions  are  stron-g,  you  would  not  givR  heed 
to  us. 


130  SERMON    XXIII. 

2.  You  are  not  able  to  keep  yourselves  from  falling.     At  present 
y.'u  know  littl.'  <>i  the  weakness  or  wickedness  of  your  own  heart 
There  is  nothing  more  deceitful  than  your  estimate  of  your  own 
strength.     O  if  you  saw  your  soul  in  all  its  infirmity  ;  if  you  saw 
how  every  sin  has  its  fountain  in  your  heart;  if  you  saw  what  a 
mere  reed  you  ;ire,  you  would  cry,  "  Lord,  hold  up  my  goings." 
You  may  be  at  present  strong,  but  stop  till  an  inviting  company 
occur;  stop  till  a  secret  opportunity.     O  how  many  have  fallen 
then  !     At. present  you  feel  strong,  your  feet  like  hind's  feet.     So 
did  Peter  at  the  Lord's  table.     But  stop  till  this  burst  of  feeling 
has  passed  away  ;  stop  till  you  are  asked  to  join  in  some  unholy 
game;  stop  till  some  secret  opportunity  of  sinning  all  unseen,  til). 
some  bitter  provocation  rouses  your  anger,  and  you  will  find  that 
vou  are  weak  as  water,  and  that  there  is  no  sin  that  you  may  not 
fall  into. 

3.  Our  Saviour-God  is  able. — Christ  deals  with  us  as  you  do 
with  your  children ;  they  cannot  go  alone.     You  hold  them,  so 
does  Christ  by  his  Spirit.     "  I  taught  Ephraim  also  to  go,  taking 
them  by  their  arms."     Hosea  xi.,  3.    Breathe  this  prayer — "  Lord, 
take  me  by  the  arms."     John  Newton  says,  When  a  mother  is 
teaching  her  child  to  walk  on  a  soft  carpet,  she  will  sometimes  let 
it  go,  and  it  will  fall,  to  teach  it  its  weakness ;  but  not  so  on  the 
brink  of  a  precipice.     So  the  Lord  will  sometimes  let  you  fall, 
like  Peter  on  the  waters,  though  not  to  your  injury.     The  shep- 
herd layeth  the  sheep  on  his  shoulder ;  it  matters  not  how  great 
the  distance  be,  it  matters  not  how  high  the  mountains,  how  rough 
the  path ;  our  Saviour-God  is  an  Almighty  Shepherd.     Some  of 
you  have  mountains  in  your  way  to  heaven,  some  of  you  have 
mountains  of  lusts  in  your  hearts,  and  some  of  you  have  moun- 
tains of  opposition  ;  it  matters  not,  only  lie  on  the  shoulder.     Hn  is 
able  to  keep  you ;  even  in  the  dark  valley  he  will  not  stumble. 

II.   To  present  you  faultless. 

1.  Faultless  in  Righteousness. — As  long  as  you  live  in  your 
mortal  body,  you  will  be  faulty  in  yourself.     It  is  a  soul-ruining 
error  to  believe  anything  else.     O  if  ye  would  be  wise,  be  often 
looking  beneath  the  robe  of  the  Redeemer's  righteousness  to  see 
your  own  deformity.     It  will  make  you  keep  faster  hold  of  his 
robe,  and  keep  you  washing  in  the  fountain.     Now,  when  Christ 
brings  you  before  the  throne  of  God,  he  will  clothe  you  with  his 
own  fine  linen,  and  present  you  faultless.     O  it  is  sweet  to  me  to 
thLk  how  soon  you  shall  be  the  righteousness  of  God  in  him. 
What  a  glorious  righteousness  that  can  stand  the  light  of  God's 
face  !     Sometimes  a  garment  appears  white  in  dim  light :  when 
you  .^ring  it  into  the  sunshine  you  see  the  spots.     O  prize,  then 
th.o  Divine  righteousness,  which  is  your  covering. 

2.  Faultless  in  holiness — My  heart  sometimes  sickens  when 
i  think  upon  the  defects  of  believers  ;  when  I  think  of  one  Chris 


tian  being  fond  of  company,  another  vain,  another  given  to  evi! 
speaking.  O  aim  to  be  holy  Christians,  bright,  shining  Christians. 
The  heaven  is  more  adorned  by  the  large  bright  conrtellations 
than  by  many  insignificant  stars  ;  so  God  may  be  more  glorified  by 
one  bright.  Chrictian  than  by  many  indifferent  ones.  Aim  at  being 
tb'it  one. 

£•  on  we  shall  be  faultless.  He  that  begun  will  perform  it.  We 
shall  be  like  him,  fcr  we  shall  see  him  as  he  is.  When  you  lay 
down  this  body,  you  may  say,  Farewell  lust  for  ever,  farewell  my 
hateful  pride,  farewell  hateful  selfishness,  farewell  strife  and  envy- 
ing, farewell  being  ashamed  of  Christ.  O  this  makes  death  sweet 
indeed.  O  long  to  depart  and  to  be  with  Christ 

III.   To  him  be  glory. 

1.  O  if  anything  has  been  dene  for  your  soul,  give  him  the  glory. 
Give  no  praise  to  others  ;  give  all  praise  to  him.  2.  And  give  him 
the  dominion  to<j.  YieM  yourselves  unto  him,  soul  and  body. 


TL'.a    VOICE    OP    MY    BELOVED.* 

*  The  voice  of  my  beloved  !  behold  he  cometh  leaping  upon  the  mountains,  skip- 
ping upon  the  hills.  My  beloved  is  like  a  roe,  or  a  young  hart :  behold  he 
standeth  behind  our  wall,  he  looketh  forth  at  the  windows,  showing  himself 
through  th".  l''tice.  My  beloved  spake,  and  said  unto  me,  Rise  up,  my  love,  my 
lair  one,  and  come  away.  For,  lo,  the  winter  is  past,  the  rain  is  over  and  gone"; 
the  flowers  appear  on  the  earth  ;  the  time  of  the  singing  of  birds  is  come,  and 
the  voice  of  the  turtle  is  heard  in  our  land  ;  the  fig-tree  putteth  forth  her  green 
figs,  and  the  vines  with  the  tender  grape  give  a  good  smell.  Arise,  i/iy  love,  my 
fair  one,  and  come  away.  0  my  dove,  that  art  in  the  clefts  of  the  rock,  in  the 
secret  places  of  the  stairs,  let  me  see  thy  countenance,  let  me  hear  thy  voice ; 
for  sweet  is  thy  voice,  and  thy  countenance  is  comely.  Take  us  the  foxes,  the 
little  foxes,  that  spoil  the  vines;  for  our  vines  have  tender  grapes.  My  beloved 
i»  mine,  and  I  am  his ;  he  feedeth  among  the  lilies.  Until  the  day  break,  and 
the  shadows  flee  away,  turn,  my  beloved,  and  be  thou  like  a  roe,  or  a  young  hart, 
upon  the  mountains  of  Bether." — Song  of  Solomon  ii.,  8-17. 

THERE  is  no  boo)-  of  the  Bible  which  affords  a  better  test  of  the 
depth  of  i  man  s  Christianity  than  the  Song  of  Solomon.  (1.)  If 
a  man's  religion  be  all  in  his  head — a  well  set  form  of  doctrines, 
built  like  mason  work,  stone  above  "stone — but  exercising  no  in- 
fluence upon  his  heart,  this  book  cannot  but  offend  him ;  for  there 
are  no  stiff  statements  of  doctrine  here  upon  which  his  heartless 
religion  may  be  built.  (2.)  Or,  if  a  man's  religion  be  all  in  kit 
fancy — if,  like  Pliable  in  the  Pilgrim's  Progress,  he  be  taken  with 

*  Auruat  14,  1836,  when  he  preached  as  candidate— the  first  day  he  preach* 
in  St.  liter's 

X  x.xiv. 

the  outward  beauty  of  Christianity  —  if,  like  the  seed  sown  upon 
;he  n  •(•!<-.  ground,  his  religion  is  fixed  only  in  the  surface  faculties 
of  the  mind,  while  the  heart  remains  rocky  and  unmoved  —  though 
In-  will  relish  this  1-ook  much  more  than  the  first  man,  still  th,  re 
is  a  mysterious  breathing  of  intimate  affection  in  it,  which  cannot 
but  stumble  and  offend  him.  (3.)  But  if  a  man's  religion  be  heart. 
religion  —  if  he  hath  not  only  doctrines  in  his  hsad.  but  love  to 
Jesus  in  his  heart  —  if  he  hath  not  only  heard  and  read  of  the  Lord 
Jesus,  but  hath  felt  his  need  of  him,  and  been  brought  to  cleave 
unto  him,  as  the  chiefest  among  ten  thousandj  and  the  altogether 
lovely,  then  this  book  will  be  inestimably  precious  to  his  soul  ; 
for  it  contains  the  tenderest  breathings  of  the  believer's  heart" 
toward  the  Saviour,  and  the  tenderest  breathings  of  the  Saviour's 
heart  again  towards  the  believer. 

It  is  agreed  among  the  best  interpreters  of  this  book  —  (1.)  Tha* 
it  consists  not  of  one  song,  but  of  many  songs;  (2.)  That  theso 
songs  are  in  a  dramatic  form  ;  and  (3.)  That,  like  the  parables  oi,  they  contain  a  spiritual  meaning,  under  the  dress  and  orna- 
ments of  some  poetical  incident. 

The  passage  \\  hich  I  have  read  forms  one  of  these  dramatical 
songs,  and  the  subject  of  it  is,  a  sudden  visit  which  an  Eastern 
bride  receives  from  her  absent  lord.  The  bride  is  represented  to 
us  as  sitting  lonely  and  desolate  in  a  kio»'i,  or  Eastern  arbor,  a 
place  of  safety  and  of  retirement  in  the  gardens  of  the  East, 
described  by  modern  travellers  as  "  an  arbor  surrounded  by  a 
green  wall,  covered  with  vines  and  jessamines,  with  windows  of 
lattice  work." 

The  mountains  of  Belher  (or,  as  it  is  on  the  margin,  the  mount  ; 
of  division),  the  mountains  that  separate  her  from  her  beloved, 
r.Mpenr  almost  impassable.  They  look  so  steep  and  craggy  that 
«hr  fears  he  will  never  be  able  to  come  over  them  to  visit  her  any 
more.  Her  garden  possesses  no  loveliness  to  entice  her  to  walk 
forth.  All  nature  seems  to  partake  in  her  sadness  ;  winter  reigns 
without  and  within;  no  flowers  appear  on  the  earth;  all  the 
singing  birds  appear  to  be  sad  and  silent  upon  the  trees  ;  and  the 
turtle's  voice  of  love  is  not  heard  in  the  land. 

It  is  whilst  she  is  sitting  thus  lonely  and  desolate  that  the  voice 
of  her  beloved  strikes  upon  her  ear.  Love  is  quick  in  hearing  the 
vo;ce  that  is  loved;  and,  therefore,  she  hears  sooner  than  all  her 
jr.aidens.  and  the  song  opens  with  her  bursting  exclamation, 
"  The  voice  of  my  beloved  !"  When  she  sat  in  her  solitude  the 
mountains  between  her  and  her  lord  seemed  nearly  impassable, 
they  were  so  lofty  and  so  steep  ;  but  now  she  sees  with  what 
swiftness  and  ease  he  can  come  over  these  mountains,  so  that  she 
.•an  compare  him  to  nothing  else  but  the  gazelle,  or  the  young 
hart,  the  loveliest  and  swiftest  creatures  of  the  mountains.  "  My 
beioved  is  like  a  roe,  or  a  young  hart."  Yea,  while  she  is  speak 
ing,  already  he  his  arrived  at  the  garden  wall,  and  now,  behold 

SERMON    XXIV.  133 

"  he  looketh  in  at  the  window,  showing  himself  through  the  lattice/ 
The  bride  next  relates  to  us  the  gentle  invitation,  which  seems  to 
have  been  the  song  of  her  beloved  as  he  came  so  swiftly  over  the 
mountains.  While  she  sat  alone  all  nature  ssemed  dead — winter 
reigned  ;  but  now  he  tells  her  that  he  has  brought  the  spring-time 
along  with  him.  "  Arise,  my  love,  my  fair  one,  and  come  away. 
For  To,  the  winter  is  past,  the  rain  is  over  and  jjone ;  the  flowers 
appear  on  the  earth  ;  the  time  of  the  singing  birds  is  come,  and 
the  voice  of  the  turtle  is  heard  in  our  land.  The  fig  tree  putteth 
forth  her  green  figs,  and  the  vines  with  the  tender  grape  give  a 
good  smell.  Arise,  my  love,  my  fair  one,  and  come  away." 
Moved  by  this  pressing  invitation,  she  comes  forth  from  her  place 
of  retirement  into  the  presence  of  her  lord,  and  clings  to  him  like 
the  tinTTOus  dove  to  the  clefts  of  the  rock;  and  then  he  addresses 
ner  in  these  words  of  tenderest  and  most  delicate  aflection,  "  O  my 
dove,  that  art  in  the  cklts  of  the  rock,  in  the  secret  places  of  the 
precipice,  let  me  see  thy  countenance,  let  me  hear  thy  voice  ; 
for  sweet  is  thy  voice,  and  thy  countenance  is  comely."  Joyfully 
agreeing  to  go  forth  with  her  lord,  she  yet  remembers  that  this  is 
the  season  of  greatest  danger  to  her  vines,  from  the  foxes  which 
gnaw  the  bark  of  the  vines ;  and,  therefore,  she  will  not  go  forth 
without  leaving  this  command  of  caution  to  her  maidens,  "  Take 
us  the  foxes,  the  little  foxes,  that  spoil  the  vines,  for  our  vines  have 
tender  grapes."  She  then  renews  the  covenant  of  her  espousals 
with  her  beloved,  in  these  words  of  appropriating  affection:  "My 
beloved  is  mine,  and  I  am  his ;  let  him  feed  among  the  lilies." 
And  last  of  all,  because  she  knows  that  this  season  of  intimate 
communion  will  not  last,  since  her  beloved  must  hurry  away  again 
over  the  mountains,  she  will  not  suffer  him  to  depart  without  be- 
seeching him  that  he  will  often  renew  these  visits  of  love,  till  that 
happy  day  dawn  when  they  shall  not  need  to  be  separated  any 
more — "  Until  the  day  break,  and  the  shadows  flee  away,  turn, 
my  beloved,  and  be  thou  like  a  roe  or  a  young  hart,  upon  the 
mountains  of  Either." 

We  might  well  challenge  the  whole  world  of  genius  to  produce 
in  any  language  a  poem  such  as  this,  so  short,  so  comprehensive,  so 
delicately  beautiful.  But,  what  is  far  more  to  our  present  purpose, 
there  is  no  part  of  the  Bible  which  opens  up  more  beautifully 
some  of  the  innermost  experience  of  the  believer's  heart. 

Let  us  now,  then,  look  at  the  parable  as  a  description  of  one  of 
those  visits  which  the  Saviour  often  pays  to  believing  souls,  when 
he  manifests  himself  unto  them  in  that  other  way  than  he  doeih 
unto  the  world. 

1 .  When  Christ  is  away  from  the  soul  of  the  believer,  he  sits 
alone. — We  saw  in  the  parable,  that,  when  her  Lord  was  away, 
the  bride  sat  lonely  and  desolate.  She  did  not  call  for  the  young 
and  the  gay  to  cheer  her  solitary  hours.  She  did  not  call  for  the 
har,j  of  the  minstrel  to  soothe  her  in  her  solitude.  There  was  no 


pip  ,  p'-r  tabret,  r.-r  vine  at  her  feasts.  No,  she  sat  alone.  The 
ii">i  mains  seemed  nil  but  impassable.  All  nature  partook  of  her 
sadness.  Ii  she  r  ould  not  be  glad  in  the  light  of  the  Lord's  coun- 
tenance, she  wi.3  resolved  to  be  glad  in  nothing  else.  She  sat 
lonely  and  desol'te.  Just  so  it  is  with  the  true  believer  in  Jesus. 
"Whatever  be  the  mountains  of  Bether  that  have  come  between 
his  soul  and  Chriil ;  whether  he  hath  been  seduced  into  his  old 
sins,  so  that  '*  his  iniquities  have  separated  again  between  him  and 
his  God,  and  his  sins  have  hid  his  face  from  him,  that  he  will 
hear;"  or  whether  the  Saviour  hath  withdrawn  for  a  season  the 
comfortable  light  of  his  presence  for  the  mere  trial  of  his  servant'^ 
faith,  to  see  if,  when  he  •'  walketh  in  darkness  and  hath  no  light, 
he  will  still  trust  in  the  name  of  the  Lord,  and  stay  hin.self  upon 
his  God  ;"  whatever  the  mountains  of  separation  be,  it  is  the  sure 
mark  of  the  believer  that  he  sits  desolate  and  alone.  He  cannot 
laugh  away  his  heavy  care,  as  worldly  men  can  do.  lie  cannot 
drown  it  in  the  bowl  of  intemperance,  as  poor  blinded  men  can  do. 
Even  the  innocent  intercourse  of  human  friendship  brings  no  balm 
to  his  wound,  nay.  even  fellowship  with  the  children  of  God  is  now 
distasteful  to  his  soul.  He  cannot  enjoy  what  he  enjoyed  before, 
when  they  that  feared  the  Lord  spake  often  one  to  another.  The 
mountains  between  him  and  the  Saviour  seem  so  vast  and  impas- 
sable that  he  fears  he  will  never  visit  him  more.  All  nature  par- 
takes of  his  sadness — winter  reigns  without  and  within.  He  sits 
alone,  and  is  desolate.  Being  afflicted,  he  prays  ;  and  the  burden 
of  his  prayer  is  the  same  with  that  of  an  ancient  believer — "  Lord, 
if  I  may  not  be  made  glad  with  the  light  of  thy  countenance,  grant 
that  I  may  be  made  glad  with  nothing  else  ;  for  joy  without  thee 
is  death." 

Ah  !  my  friends,  do  you  know  anything  of  this  sorrow  ?  Do 
you  know  what  it  is  thus  to  sit  alone  and  be  desolate,  because 
Jesus  is  out  of  view  ?  If  you  do,  then  rejoice,  if  it  be  possible, 
even  in  the  midst  of  your  sadness ;  for  this  very  sadness  is  one 
of  the  marks  that  you  are  a  believer;  that  you  find  all  your  peace 
and  all  your  joy  in  union  with  the  Saviour. 

But  ah!  how  contrary  is  the  way  with  most  of  you?  You 
know  nothing  of  this  sadness.  Yes.  perhaps  you  make  a  mock 
at  it.  You  can  be  happy  and  contented  with  the  world,  though 
you  have  never  got  a  sight  of  Jesus.  You  can  be  merry  with 
your  companions,  though  the  blood  of  Jesus  has  never  whispered 
i-ea^e  to  your  soul.  Ah  !  how  plain  that  you  are  hastening  on  to 
the  place  where  ')  there  is  no  peace,  saith  my  God  to  the  wicked  !" 

II.  Chrisfs  coming  to  the  desolate  believer  is  often  sudden  and 
iin-nderful. — We  saw  in  the  parable,  that  it  was  when  the  bride 
was  sitting  lonely  and  desolate  that  she  heard  suddenly  the  voice 
of  her  lord.  Love  is  quick  in  hearing ;  and  she  cries  out,  "  the 
voice  of  my  beloved  !"  Before,  she  thought  the  mountains  all  but 

SERMON    XXIV.  13~ 

impassable ;  but  now  she  can  compare  his  swiftness  to  nothing 
but  that  of  the  gazelle  or  the  young  hart.  Yea,  whilst  she  speaks, 
he  is  at  the  wall,  at  the  window,  showing  himself  through  the 
lattice.  Just  so  is  it  oftentimes  with  the  believer.  Whilst  he  sits 
alone  and  desolate,  the  mountains  of  separation  appear  a  vast 
and  impassab'e  barrier  to  the  Saviour,  and  he  lears  he  may  never 
come  again.  The  mountains  of  a  believer's  provocations  are 
often  very  great.  "  That  I  should  have  sinned  again,  who  have 
been  washed  in  the  blood  of  Jesus.  It  is  little  that  other  men 
should  sin  against  him ;  they  never  knew  him,  never  loved  him 
as  I  have  done.  Surely  1  am  the  chief  of  sinners,  and  have 
sinned  away  my  Saviour.  The  mountain  of  rny  provocations 
hath  grown  up  to  heaven,  and  he  never  can  come  over  it  any 
more."  Thus  it  is  that  the  believer  writes  bitter  things  against 
himself;  and  then  it  is  that  oftentimes  he  hears  the  voice  of  his 
beloved.  Some  text  of  the  Word,  or  some  word  from  a  Christian 
friend,  or  some  part  of  a  sermon,  again  reveals  Jesus  in  all  his 
fulness,  the  Saviour  of  sinners,  even  the  chief.  Or  it  may  be  that 
he  makes  himself  known  to  the  disconsolate  soul  in  the  breaking 
of  bread,  and  when  he  speaks  the  gentle  words — "  This  is  my 
body  broken  for  you  ;  this  cup  is  the  ISew  Testament  in  my  biood 
shed  for  the  remission  of  the  sins  of  many ;  drink  ye  all  of  it :" 
then  he  cannot  but  cry  out,  "  The  voice  of  my  beloved ;  behori 
he  cometh  leaping  upon  the  mountains,  skipping  upon  the  hills." 

A\  my  friends,  do  you  know  anything  of  this  joyful  surprise? 
If  you  d  ,\  why  should  you  ever  sit  down  despairingly,  as  if  the 
Lord's  hand -were  shortened  at  all  that  he  cannot  save,  or  as  if 
his  ear  were  grown  heavy  that  he  cannot  hear  ?  In  the  darkest 
hour  say,  "  Why  art  thou  cast  down,  O  my  soul  ?  and  why  art 
thou  disquieted  within  me  ?  Still  trust  in  God,  fur  I  shall  yet  praise 
him,  who  is  the  health  of  my  countenance,  and  my  God."  Come 
expectingly  to  the  word.  Do  not  come  with  that  listless  indillur- 
ence  as  if  nothing  that  a  fellow-worm  can  say  were  worth  your 
hearing.  It  is  not  the  word  of  man,  but  the  word  of  the  living 
God.  Come  with  large  expectations,  and  then  you  will  find  the 
promise  true,  that  he  rilleth  the  hungry  with  good  things,  though 
he  sends  the  rich  empty  away. 

III.  Christ's  coming  changes  all  things  ttt  the  believer,  and  his 
love  is  more  tender  than  ever. — We  saw  in  the  parable  that  when 
the  bride  sat  desolate  and  alone,  all  nature  was  steeped  in  sadness. 
Her  garden  possessed  no  charms  to  Jraw  her  forth,  for  winter 
reigned  without  and  within.  But  when  her  Lord  came  so  swiftly 
over  the  mountains,  he  brought  the  spring  along  with  him.  All 
nature  is  changed  as  he  advances,  anil  his  invitation  is,  "  For  the 
winter  is  past,  the  rain  is  over  and  gone ;  arise,  my  love,  my  fair 
one,  and  come  away."  Just  so  it  is  with  the  believer  when 
Christ  is  away ;  all  is  winter  to  the  soul.  But  when  he  comes 
again  over  the  mountairs  of  provocation,  he  brings  a  gladsome 

13f»  SERMON    XXIV. 

yjn-iric:-.-!.!!:?  :.ior.g  wi«.V  him.  When  that  Sun  of  Righteousness 
crises  n'resh  upon  the  soul,  not  only  do  his  gladdening  rays  fall 
upon  the  believer's  soul,  hut  all  nature  rejoices  in  his  joy.  The 
n-oii!. tains  and  hills  bur.»:  forth  before  him  into  singing,  and  all  the 
trr.-s  of  the  field  clip  their  hands.  It  is  like  a  change  of  season 
i"  the  soul.  It  is  like  tint  sudden  change  from  the  pouring  rains 
of  n.  dreary  winter  to  the  full  blushing  spring,  which  is  so  peculiar 
to  the  climes  of  the  Sun. 

The  world  of  nature  is  all  changed.  Instead  of  the  thorn  comes 
up  l he  fir  tree,  and  instead  of  the  brier  comes  up  the  myrtle  tree. 
Every  tree  and  field  possesses  a  new  beauty  to  the  happy  soul. 
The  world  of  grace  is  all  changed.  The  Bible  wr.s  ail  dry  and 
meaningless  before  ;  now  what  a  flood  of  light  is  poured  over  its 
pages  !  how  full  how  fresh,  how  rich  in  meaning,  how  its  simplest 
phrases  touch  the  heart !  TJie  house  of  prayer  was  all  sad  and  dreary 
before,  its  services  W3i*e  dry  and  unsatisfactory ;  but  now  when 
the  believer  sees  the  Saviour,  as  he  hath  seen  him  heretofore 
within  his  holy  place,  his  cry  is — '  How  amiable  are  thy  taberna- 
cles. 0  Lord  of  Hosts ;  a  day  in  thy  courts  is  better  than  a  thou- 
sand." The  garden  of  the  Lord  was  all  sad  and  cheerless  before  ; 
now  tenderness  towards  the  unconverted  springs  up  afresh,  and 
love  to  the  people  of  God  burns  in  the  bosom  ;  then  they  that  fear 
the  Lord  speak  often  one  to  another.  The  time  of  singing  the 
praises  of  Jesus  is  come,  and  the  turtle  voice  of  love  to  Jesus  is 
once  more  heard  in  the  land  ;  the  lord's  vine  flourishes,  and  the 
pomegranate  buds,  and  Christ's  voice  to  the  soul  is,  "  Arise,  my 
L>-  e,  rny  fair  one,  and  come  away." 

As  the  timorous  dove  pursued  by  the  vulture,  and  well  nigh  made 
a  prey,  with  fluttering  anxious  wing,  hides  itself  deeper  than  ever 
in  the  clefts  of  the  rock,  and  in  the  secret  place  of  the  precipice, 
so  the  backslidden  believer  whom  Satan  has  desired  to  have  that 
he  might  sift  him  as  wheat,  when  he  is  restored  once  more  to  the 
all-gracious  presence  of  his  Lord,  clings  to  him  with  fluttering, 
anxious  faith,  and  hides  himself  deeper  than  ever  in  the  wounds 
of  his  Saviour.  Thus  it  was  that  the  fallen  Peter,  when  he  had 
so  grievously  denied  his  Lord,  yet  when  brought  again  within 
sight  of  the  Saviour  standing  upon  the  shore,  was  the  only  one  of 
the  disciples  who  girt  his  fisher's  coat  unto  him  and  cast  himself 
into  the  sea  to  swina  to  Jesus  ;  and  just  as  that  backslidden 
ap.-stle,  when  again  he  had  hidden  himself  in  the  clefts  of  the 
Rc.Cn.  of  Ages,  found  that  the  love  of  Jesus  was  more  tender 
tc  words  him  than  ever,  when  he  began  that  conversation  which, 
more  than  all  others  in  the  Bible,  combines  the  kindest  of  reproofs 
with  the  kindest  of  encouragements,  "  Simon,  son  of  Jonas,  lovest 
thou  rne  more  than  these  ?"  just  so  does  every  backslidden  believer 
find,  that  when  again  he  is  hidden  in  the  freshly  opened  wounds 
of  his  Lord,  the  fountain  of  his  love  begins  to  flow  afresh,  und 
the  stream  of  kindness  and  affection  ':  fuller  and  more  overflow- 
ing than  ever,  fox  his  word  i?.  •  Ol ,  ay  dove,  that  art  in  the 

SERMON    XXIV.  13*, 

clefts  of  the  rock,  in  tnc  secret  places  of  the  precipice,  let  me  so? 
thy  countenance,  let  me  hear  thy  voice;  for  swe< :  is  thy  voice 
and  thy  countenance  is  comely." 

Ah,  my  friends,  do  you  know  anything  of  this  ?  Have  you  ever 
experienced  such  a  coming  of  Jesus  over  the  mountain  of  your 
provocations  as  made  a  change  of  season  to  your  soul  ?  and  have 
you,  backslidden  believer,  found,  when  you  hid  yourself  again 
deeper  than  ever  in  the  clefts  of  the  rock,  like  Petei  girding  his 
fisher's  coat  unto  him  and  casting  himself  into  the  sea,  have  you 
found  his  love  tenderer  than  ever  to  your  soul  ?  Then  should  not 
this  teach  you  quick  repentance  when  you  have  fallen?  Why 
keep  one  moment  away  from  the  Saviour?  Are  you  waiting 
till  you  wipe  away  the  stain  from  your  garments?  Alas!  what 
will  wipe  it  off,  but  the  blood  you  are  despising?  Are  you  wait- 
ing till  you  make  yourself  worthier  of  the  Saviour's  favor  ?  Alas  ! 
though  you  wait  till  all  eternity,  you  can  never  make  yourself 
worthier.  Your  sin  and  misery  are  your  only  plea.  Come,  and 
you  will  find  with  what  tenderness  he  will  heal  your  backslidlngs, 
and  love  you  freely ;  and  say,  "  Oh,  my  dove,"  &c. 

IV.  I  observe  the  threefold  disposition  of  fear,  love,  and  hope, 
which  this  visit  of  the  Saviour  stirs  up  in  the  believer's  besom. 
These  three  form,  as  it  were,  a  cord  in  the  restored  believer's 
bosom,  and  a  threefold  cord  is  not  easily  broken. 

1.  First  of  all,  there  is  fear. — As  the  bride  in  the  parable  would 
not  go  forth  to  enjoy  the  society  of  her  lord,  without  leaving  the 
command  behind  to  her  maidens  to  take  the  foxes,  the  little  foxes, 
that  spoil  the  vines,  so  does  every  believer  know  and  feel  that  the 
time  of  closest  communion  is  also  the  time  of  greatest  danger. 
It  was  when  the  Saviour  had  been  baptized,  and  the  Holy  Ghost, 
like  a  dove,  had  descended  upon  him,  and  a  voice  saying,  "  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased," — it  was  then 
that  he  was  driven  into  the  wilderness  to  be  tempted  of  the  devil ; 
and  just  so  it  is  when  the  soul  is  receiving  its  highest  privileges 
and  comforts,  that  Satnn  and  his  ministers  are  nearest,  the  foxes,  the 
little  foxes,  that  spoil  th.3  vines.  J.  Spiritual  pride  is  near.  When 
the  soul  is  hiding  in  the  wounds  of  the  Saviour,  and  receiving  great 
tokens  of  his  love,  then  the  heart  begins  to  say,  Surely  I  am  some- 
body, how  far  I  am  above  the  everyday  run  of  believers.  This  is  one 
of  the  little  foxes  that  eats  out  the  life  of  vital  godliness.  2.  There 
is  making  a  Christ  of  your  comforts,  looking  to  them,  and  not  to 
Christ,  leaning  upon  them,  and  not  upon  your  beloved.  This  is 
another  of  the  little  foxes.  3.  There  is  the  false  notion  that  now 
you  must  surely  be  above  sinning,  and  above  the  power  of  tempta- 
tion, now  you  can  resist  all  enemies.  This  is  the  pride  that  goes 
before  a  fail ;  another  of  the  foxes,  the  little  foxes,  that  spoil  the 
vines.  Never  forget,  I  beseech  you,  that  fear  is  a  sure  mark  of  a 
believer  Even  when  you  feel  that  it  is  God  that  worketh  in  you, 

139  SERMON    XXIV. 

3ti!l  the  word  saith,  work  out  your  salvation  with  fear  and  trem- 
b!  ••$••;  even  when  your  joy  is  overflowing,  still  remember  it  is 
w;  u:cn, "  rej-~  i  o  with  trembling ;"  and  again, "  be  not  high-minded, 
bul  fear."  II  member  the  caution  of  the  bride,  and  say,  "  Take 
us  tiie  foxes,  the  little  foxes,  that  spoil  the  vines,  for  our  vines 
have  tender  grapes." 

2.  But  if  cautious  fear  be  a  mark  of  a  believer  in  such  a  season, 
still  more  is    ppropriating  love.     When  Christ  comes  anew  over 
mountains  c.  provocation,  and  reveals  himself  to  the  soul  free  and 
full  as  ever,  in  another  way  than  he  doth  unto  the  world,  then  the 
soul  can  say.  "  My  beloved  is  mine,  and  I  am  his."     I  do  not  say 
that  the  believer  can  use  these  words  at  all  seasons.     In  times  of* 
darkness  and  in  times  of  sinfulness  the  reality  of  a  believer's  faith 
is  to  be  measured  rather  by  his  sadness  than  by  his  confidence. 
But  I  do  say,  that,  in  seasons  when  Christ  reveals  himself  afresh 
to  th^  scul,  shining  out  like  the  sun,  from  behind  a  cloud,  with  the 
beams  of  sovereign,  unmerited  love  ;  then  no  other  words  will 
satisfy  the  true  believer  but  these,  "  My  beloved  is  mine, and  lam 
his."     The  soul  sees  Jesus  to  be  so  free  a  Saviour;  so  anxious 
that  all  should  come  to  him  and  have  life ;    stretching  out   his 
hands  all  the  day  ;  having  no  pleasure  in  the  death  of  the  wicked  ; 
pleading  with  men,  "  Turn  ye,  turn  ye,  why  will  ye  die  ?"     The 
soul  sees  Jesus  to  be  so  fitting  a  Saviour ;  the  very  covering 
which  the  soul  requires.     When  first  he  hid  himself  in  Jesus,  he 
Tound  him  suitable  to  all  his  need  ;  the  shadow  of  a  great  rock  in 
a  weary  land.     But  now  he  finds  out  a  new  fitness  in  the  Saviour, 
as  Peter  did  when  he  girt  his  fisher's  coat  unto  him,  and  cast  him- 
self into  the  sea.     He  finds  that  he  is  a  fitting  Saviour  for  the  back- 
slidden believer ;  that  his  blood  can  blot  out  even  the  stains  of  him 
who,  having  eaten  bread  with  him,  has  yet  lifted  up  the  heel 
against  him.     The  soul  sees  Jesus  to  be  so  full  a  Saviour  ;  giving 
to  the  sinner  not  only  pardons,  but  overflowing,  immeasurable 
pardons ;  giving  not  only  righteousness,  but  a  righteousness  that 
is  more  than  mortal,  for  it  is  all  divine;  giving  not  only  the  Spirit, 
but  pouring  water  on  him  that  is  thirsty,  and  floods  upon  the  dry 
ground.     The  soul  sees  all  this  in  Jesus,  and  cannot  but  choose 
him  and  delight  in  him  with  a  new  and  appropriating  love,  saying, 
*'  My  beloved  is  mine''     And  if  any  man  ask,  How  darest  thou, 
sinful  worm,  to  call  that  divine  Saviour  thine  ?  the  answer  is  here. 
For  lam  his:  He  chose  me  from  all  eternity, else  I  never  would  have 
chosen  him.     He  shed  his  blood  for  me,  else  I  never  would  have 
shed  a  tear  for  him.     He  cried  after  me,  else  I  never  would  have 
breathed  after  him.     He  sought  after  me,  else  I  never  would  have 
sought  after  him.     He  hath  loved  me,  therefore  I  love  him.     He 
hath  c  hosen  me,  therefore  I  evermore  choose  him.    "  My  beloved  is 
aiine.  and  I  am  his  " 

3.  But,  lastly,  if  love  be  a  mark  of  the  true  believer  at  such  a 
•eason,  so  also  is  jwayerful  hope.     It  was  the  saying  of  a  true 

SERMON    XXV.  13$ 

believer  in  an  hour  of  high  and  wonderful  communion  with  Jesus, 
"  Lord,  it  is  good  for  us  to  be  here."  JMy  friend,  you  are  no  be- 
liever if  Jesus  hath  never  manifested  himself  to  your  soul  in  your 
secret  devotions,  in  the  house  of  prayer,  or  in  the  breaking  «>i 
bread,  in  so  sweet  and  overpowering  a  manner,  that  you  hav-j 
cried  out,  "  Lord,  it  is  good  for  me  to  be  here.*'  But  though  it  be 
good  and  very  pleasant,  like  sunlight  to  the  eyes,  yet  the  Lord 
sees  that  it  is  not  wisest  and  best  always  to  be  there.  Peter  must 
come  down  again  from  the  mount  of  glory,  and  fight  the  good 
fight  of  faith  amid  the  shame  and  contumely  of  a  cold  and  scorn- 
ful world.  And  so  must  every  child  of  God.  We  are  not  yet  in 
heaven,  the  place  of  open  vision  and  unbroken  enjoyment.  This 
is  earth,  the  place  of  faith,  and  patience,  and  heavenward-pointing 
hope.  One  great  reason  why  close  and  intimate  enjoyment  of  the 
Saviour  may  not  be  constantly  realized  in  the  believer's  breast  is, 
to  give  room  for  hope,  the  third  string  that  forms  the  threefold 
cord.  Even  the  most  enlightened  believers  are  walking  here  in  a 
darksome  night,  or  twilight  at  rncst;  and  the  visits  of  Jesus  to 
the  soul  do  but  serve  to  make  the  surrounding  darkness  more 
visible.  But  the  night  is  far  spent,  the  day  is  at  hand.  The  dc.y 
of  eternity  is  breaking  in  the  east.  The  Sun  of  Righteousness  is 
hasting  to  rise  upon  our  world,  and  the  shadows  are  preparing 
to  flee  away.  Till  then,  the  heart  of  every  true  believer,  that 
knows  the  preciousness  of  close  communion  with  the  Saviour, 
breathes  the  earnest  prayer,  that  Jesus  would  often  come  again, 
thus  sweetly  and  suddenly,  to  lighten  him  in  his  darksome  pilgrim- 
age. Ah,  yes,  my  friends,  let  every  one,  who  loves  the  Lord 
Jesus  in  sincerity,  join  now  in  the  blessed  prayer  of  the  bride — • 
"  Until  the  day  break  and  the  shadows  flee  away,  turn,  my  be- 
loved, and  be  thou  like  a  roe  or  a  voung  hart  upon  the  mountains 
of  Bether." 


"  To  the  Jew  first." — Rom.  i.,  16 

MUST  people  are  ashamed  of  the  Gospel  of  '>hrist.  The  wise  are 
ashamed  of  it,  because  it  calls  men  to  believe  and  not  to  argue ; 
the  great  are  ashamed  of  it,  because  it  brings  ail  into  one  body  ; 
the  rich  are  ashamed  of  it,  because  it  is  to  be  luU  without  money 
and  without  price  ;  the  gay  are  ashamed  of  it,  because  they  fear 

•  Preat  ;ed  Nov.  17,1839,  after  returning  from  the  Mission  to  the  Jew? 

1  (0  SERMON    XXV. 

it  will  destroy  all  their  mirth ;  and  so  the  good  news  of  the  glori 
ous  Son  of  God  having  conic  into  the  world  a  surety  for  lost  sin 
i:cij>,  is  despised,  uncared  for — men  are  ashamed  of  it.  Who  arc 
;  ot  ashamed  of  it  ?  A  little  company,  those  whose  hearts  the 
;-it  of  God  has  touched.  They  were  once  like  the  world  and 
.  1'  it,  but  He  awakened  them  to  see  their  sin  and  misery,  and  that 
Christ  alone  was  a  refuge,  and  now  they  cry,  None  but  Christ, 
none  but  Christ !  God  forbid  that  I  should  glory  save  in  the  cross 
of  Christ.  He  is  precious  to  their  heart ;  he  lives  there  ;  he  is 
often  on  their  lips,  he  is  praised  in  their  family;  they  would  fain  pr«- 
cluim  him  to  all  the  world.  They  have  felt  in  their  own  experience> 
that  the  gospel  is  the  power  of  Cod  unto  salvation,  to  the  Jew,  and  also  to  the  Greek.  Dear  friends,  is  this  your  experience  ? 
Have  you  received  the  Gospel  not  in  word  only  but  in  pc  ver? 
Has  the  power  of  God  been  put  forth  upon  your  soul  along  with 
the  word?  Then  this  word  is  yours  ;  I  am  not  ashamed  of  the 
Gospel  of  Christ. 

One  peculiarity  in  this  staiement  I  wish  you  to  notice. — He 
r!ories  in  the  Gospel  as  the  power  of  God  unto  salvation  to  the 
Jew  first,  from  which  I  draw  this  DOCTRINI,, — That  the  Gospel 
should  be  preached  first  to  the  Jews. 

1.  B*i<:use  judgment  will  begin  with  them. — Rom.  ii.,  6-10. 
"'  Indignation  and  wrath,  to  the  Jew  first."  It  is  an  awful  thought 
that  the  Jew  will  be  the  first  to  stand  forward  at  the  bar  of  God 
to  be  judged.  When  the  great  white  throne  is  set,  and  He  sits 
down  upon  it  from  v/hose  face  the  heavens  and  earth  flee  away  ; 
\\hen  the  dead,  small  and  great,  stand  before  God  and  the  books 
are  opened,  .-.nd  the  dead  '.re  judged  out  of  those  things  that  are 
written  in  th, ;  books,  is  it  not  a  striking  thought  that  Israel,  poor 
blinded  Israel,  will  be  the  first  to  stand  in  judgment  before  God  ? 

When  the  Son  of  Mat:  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  when  he  shall  sit  upon  the  throne  of  his  glory, 
and  before  him  shall  be  gathered  all  nations,  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth  his  sheep  from  the 
goats ;  when  the  awful  sentence  comes  forth  from  his  holy 
lips,  depart  ye  cursed ;  and  when  the  guilty  many  shall  move 
away  from  before  him  into  everlasting  punishment ;  is  it  not 
enough  to  make  the  most  careless  among  you  pause  and  consider, 
that  the  indignation  and  wrath  shall  first  come  upon  the  Jew ;  that 
their  faces  will  gather  a  deeper  paleness,  their  knees  knock  more 
against  each  other,  and  their  hearts  die  within  them  more  than 
others  ? 

Why  is  this?  Because  they  have  had  more  light  than  any 
other  people.  God  chose  them  out  of  the  world  to  be  his  witness- 
es. Every  prophet  was  sent  first  to  them  ;  every  evangelist  and 
apostle  had  a  message  for  them.  Messiah  came  to  them.  He 
said,  "  I  am  not  sent  but  to  the  lost  sheep  of  the  house  of  Israel." 
The  word  of  God  is  still  addressed  to  them.  They  still  have  it 

SERMON    XXV.  141 

pure  and  unadulterated  in  their  hand  ;  yet  they  have  sinned  against 
all  this  light,  against  all  this  love.  "  O  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest  them  which  are  sent  unto 
thee,  how  often  would  I  have  gathered  thy  children  together,  even 
as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not !" 
Their  cup  of  wrath  is  fuller  than  that  of  other  men,  their  sea  of 
wrath  is  deeper.  On  their  very  faces  you  may  read  in  every 
clime  that  the  curse  of  God  is  over  them. 

Is  not  this  a  reason,  then,  why  the  gospel  should  first  be  preach- 
ed to  the  Jew?  They  are  ready  to  perish,  to  perish  more  dread- 
fully than  other  men.  The  cloud  of  indignation  and  wrath  that 
is  even  now  gathering  above  the  lost,  will  break  first  upon  the 
head  of  the  guilty,  unhappy,  unbelieving  Israel.  And  have  you 
none  of  the  bowels  of  Christ  in  you,  that  you  will  not  run  first  to 
them  that  are  in  so  sad  a  case  ?  In  a  hospital,  the  kind  physician 
runs  first  to  that  bed  where  the  sick  man  lies  who  is  nearest  to 
die.  When  a  ship  is  sinking,  and  the  gallant  sailors  have  left  the 
shore  to  save  the  sinking  crew,  do  they  not  stretch  out  the  arm 
of  help  first  to  those  that  are  readiest  to  perish  beneath  the  waves  ? 
And  shall  we  not  do  the  same  for  Israel  ?  The  billows  of  God's 
anger  are  ready  to  dash  first  over  them  ;  shall  we  not  seek  to  bring 
them  first  to  the  rock  that  is  higher  than  they?  Their  case  is 
more  desperate  than  that  of  other  men  ;  shall  we  not  bring  the 
good  physician  to  them,  who  alone  can  bring  health  and  cure  ?  foi 
the  gospel  is  the  power  of  God  unto  salvation,  to  the  Jew  first 
and  also  to  the  Greek. 

I  cannot  leave  this  head  without  speaking  a  word  to  those  of 
you  who  are  in  a  situation  very  similar  to  that  of  Israel ;  to  you 
who  have  the  word  of  God  in  your  hands,  and  yet  are  unbelieving 
and  unsaved.  In  many  respects,  Scotland  may  be  called  God's 
second  Israel.  No  other  land  has  its  Sabbath  as  Scotland  has  • 
no  other  land  has  the  Bible  as  Scotland  has ;  no  other  land  has 
the  gospel  preached  free  as  the  air  we  breathe,  fresh  as  the  stream 
from  the  everlasting  hills.  O  then,  think  for  a  moment,  you  who 
sit  under  the  shade  of  faithful  ministers,  and  yet  remain  uncon- 
cerned and  unconverted,  and  are  not  brought  to  sit  under  the 
shade  of  Christ,  think  how  like  your  wrath  will  be  to  that  of  the 
unbelieving  Jew.  And  think,  again,  of  the  marvellous  grace  of 
Christ,  that  the  gospel  is  first  to  you.  The  more  that  your  sins  are 
UK  scarlet  and  like  crimson,  the  more  is  the  blood  free  to  you  that 
washes  white  as  snow  ;  for  this  is  still  his  word  to  all  his  ministers, 
Begin  at  Jerusalem. 

8.  It  is  like  God  to  care  first  for  the  Jews. — It  is  the  chief  ,i,rl<>ry 
and  joy  of  a  soul  to  be  like  God.  You  remember  this  was  the 
glory  of  that  condition  in  which  Adam  was  created.  "  Let  us 
make  man  in  our  image,  after  our  likeness."  His  understanding 
was  without  a  cloud.  Ke  saw.  in  some  measure,  as  GoJ  sceth. 
His  will  flow&i  in  the  same  channel  with  God's  will.  His  affec- 

14'J  SERMON    XXV. 

lions  fastened  on  the  same  objects  which  God  also  loved.  When 
man  fell,  we  lost  all  this,  and  became  children  of  the  devil,  and 
not  children  of  God.  But  when  a  lost  soul  is  brought  to  Christ, 
and  receives  the  Holy  Ghost,  he  puts  off  the  old  man,  and  puts  on 
the  new  man,  which  after  God  is  created  in  righteousness  and  true 
holiness.  It  is  ow  true  joy  in  this  world  to  be  like  God.  Too 
many  rest  in  the  joy  of  being  forgiven,  but  our  truest  joy  is  to 
be  like  him.  O  rest  not,  beloved,  till  you  are  renewed  after  His 
image,  till  you  partake  of  the  Divine  nature.  Long  for  the  day 
when  Christ  shall  appear,  and  we  shall  be  fully  like  him,  for  we 
shall  see  him  as  he  is. 

Now,  what  I  wish  to  insist  upon  at  present  is,  that  we  should 
be  like  God,  even  in  those  things  which  are  peculiar.  We  should 
be  like  h»m  in  understanding,  in  will,  in  holiness,  and  also  in  his 
peculiai  affections.  "  Love  is  of  God,  and  every  one  that  loveth 
is  born  of  God,  and  knoweth  God.  He  that  loveth  not  knoweth 
not  God,  for  God  is  love."  But  the  whole  Bible  shows  that  God 
has  a  peculiar  affection  for  Israel.  You  remember  when  the  Jews 
were  in  Egypt,  sorely  oppressed  by  their  taskmasters,  God  heard 
their  cr  ,  and  appeared  to  Moses — "  I  have  seen,  I  have  seen,  the 
affliction  of  my  people,  and  I  have  heard  their  cry,  for  I  know 
their  sorrows." 

And,  again,  when  God  brought  them  through  the  wilderness, 
Moses  tells  them  why  he  did  it;  Deut.  vii.,  7.  "The  Lord  did 
not  set  his  love  upon  you,  nor  choose  you  because  ye  were  more 
in  number  than  any  people,  for  ye  were  the  fewest  of  all  people, 
but  because  the  Lord  loved  you."  Strange,  sovereign,  most  pe- 
culiar love.  He  loved  them  because  he  loved  them.  Should  we 
not  be  like  God  in  this  peculiar  attachment? 

But  you  say  God  has  sent  them  into  captivity.  Now,  it  is  true 
God  hath  scattered  them  into  every  land.  "  The  precious  sons  of 
Zi<»n,  comparable  to  fine  gold,  how  are  they  esteemed  as  earthen 
pitchers  !" — Lam.  iv.,  2.  But  what  says  God  of  this  ?  "I  have 
left  mine  house,  I  have  forsaken  mine  heritage,  I  have  given  ike 
dearly  beloved  of  my  soul  into  the  hand  of  her  enemies." — Jer.  xii., 
7.  It  is  true  that  Israel  is  given,  for  a  little  moment,  into  the  hand 
of  her  enemies,  but  it  is  as  true  that  they  are  still  the  dearly  beloved 
of  his  soul.  Should  we  not  give  them  the  same  place  in  our  heart 
which  God  gives  them  in  his  heart?  Shall  we  be  ashamed  to 
cherish  the  same  affection  which  our  heavenly  Father  cherishes  ? 
Shall  we  be  ashamed  to  be  unlike  the  world,  and  like  God  in  this 
peculiar  love  for  captive  Israel  ? 

But  you  say  God  has  cast  them  off.  Hath  God  cast  away  his 
people  which  *he  foreknew  ?  God  forbid  !  The  whole  Bible 'con- 
tra iicts  such  an  idea.  Jer.  xxxi.,  20,  "  Is  Ephraim  my  dear  son  ? 
is  he  a  pleasant  child  ?  for  since  1  spake  against  him,  I  do  earnestly 
remember  him  still.  Therefore  my  bowels  are  troubled  fur  him 
I  will  surely  have  mercy  upon  him,  saith  the  Lord."  "  I  will  plan! 

SERMON    XXV  143 

them  again  in  their  own  land  assuredly,  with  my  whole  heart  and 
with  my  whole  soul."  '•  Zion  saith,  the  Lord  hath  forsaken  me, 
and  my  Ltfrd  hath  forgotten  me.  Can  a  woman  forget  her  suck- 
ing child,  that  she  should  not  have  compassion  on  the  son  of  her 
womb  ?  Yea,  they  may  forget,  yet  will  I  not  forget  thee." — Isaiah 
xlix.,  14.  '•  And  so  all  Israel  shall  be  saved,  as  it  is  written,  There 
shall  come  out  of  Zion  the  Deliverer,  and  shall  turn  away  ungodli- 
ness from  Jacob."  Now  the  simple  question  for  each  of  you  is, 
and  for  our  beloved  Church,  Should  we  not  share  with  God  in  his 
peculiar  affection  for  Israel  ?  If  we  are  filled  with  the  Spirit  ot 
God,  should  we  not  love  as  he  loves  ?  Should  we  not  grave  Is- 
rael upon  the  palms  of  our  hands,  and  resolve  that  through  our 
mercy  they  also  may  obtain  mercy. 

3.  Because  there  is  peculiar  access  to  the  Jews. — In  almost  all 
the  countries  we  have  visited  this  fact  is  quite  remarkable ;  in- 
deed it  seems  in  many  places  as  if  the  only  door  left  open  to  the 
Christian  missionary  is  the  door  of  preaching  to  the  Jews. 

We  spent  some  time  in  Tuscany,  the  freest  state  in  the  whole 
of  Italy.  There  you  dare  not  preach  the  Gospel  to  the  Roman 
Catholic  population.  The  moment  you  give  a  tract  or  a  Bible,  it 
is  carried  to  the  priest,  and  by  the  priest  to  the  Government,  and 
immediate  banishment  is  the  certain  result.  But  the  door  is  open 
to  the  Jews.  No  man  cares  for  their  souls;  and  therefore  you 
may  carry  the  Gospel  to  them  freely. 

The  same  is  the  case  in  Egypt  and  Palestine. — You  dare  not 
preach  the  Gospel  to  the  deluded  followers  of  Mahomet;  but  you 
may  stand  in  the  open  market  place  and  preach  the  Gospel  to  the 
Jews,  no  man  forbidding  you.  We  visited  every  town  in  the 
Holy  Land  where  Jews  are  found.  In  Jerusalem  and  in  Hebron 
we  spoke  to  them  all  the  words  of  this  life.  In  Sychar  we  rea- 
soned with  them  in  the  synagogue,  and  in  the  open  bazaar.  In 
Chaifa,  at  the  foot  of  Carmel,  we  met  with  them  in  the  synagogue. 
In  Sidon  also  we  discoursed  freely  to  them  of  Jesus.  In  Tyre 
we  first  visited  them  in  the  synagogue  and  at  the  house  of  the 
Rabbi,  and  then  they  returned  our  visit ;  for  when  we  had  lain 
down  in  the  khan  for  the  heat  of  mid-day,  they  came  to  us  in 
crowds.  The  Hebrew  Bible  was  produced,  and  passage  after 
passage  explained,  none  making  us  afraid.  In  Saphet,  and  Tibe- 
rias,  and  Acre,  we  had  the  like  freedom.  There  is  indeed  perfect 
liberty  in  the  Holy  Land  to  carry  the  Gospel  to  the  Jew. 

In  Constantinople,  if  you  were  to  preach  to  the  Turks,  as  some 
have  tried,  banishment  is  the  consequence;  but  to  the  Jew  you  may 
carry  the  message.  In  WaWtchia  and  Moldavia  the  smallest  at- 
u.-mpt  to  convert  a  Greek  would  drawdown  the  instant  vengeance 
of  the  holy  Synod  and  of  the  Government.  But  in  every  to\vn 
wo  went  freely  to  the  Jews — in  Bucarest,  in  Foxany,  in  Jassy 
and  in  many  a  remote  Wallachian  hamlet,  we  spoke  without  hin 
drance  the  message  to  Israel.  The  door  is  wide  open. 

144  SERMON  xxv. 

Iii  Austria,  \\here  no  missionary  of  any  kind  is  allowed,  stil. 
we  found  the  Jews  willing  to  hear.  In  their  synagogues  we 
always  found  a  sanctuary  open  to  us,  and  often  when*  they  knew 
tlu-y  could  have  exposed  us,  they  concealed  that  we  had  been 

In  Prussian  Poland,  the  door  is  wide  open  to  nearly  100  000 
Jews.  You  dare  not  preach  to  the  poor  Rationalist  Protestants. 
Even  in  Protestant  Prussia  this  would  not  be  allowed ;  but  you 
may  preach  the  Gospel  to  the  Jews.  By  the  law  of  the  land 
every  church  is  open  to  an  ordained  minister ;  and  one  of  the 
missionaries  assured  me  that  he  often  preached  to  400  or  500 
Jews  and  Jewesses  at  a  time.  Schools  for  Jewish  children  are' 
also  allowed.  We  visited  three  of  them,  and  heard  the  children 
taught  the  way  of  salvation  by  a  Redeemer.  Twelve  years  ago 
the  Jews  would  not  have  come  near  a  church. 

If  these  things  be  true,  and  I  appeal  to  all  of  you  who  know 
these  countries  if  it  is  not ;  if  the  door  in  one  direction  is  shut, 
and  the  door  to  Israel  is  so  widely  open ;  O  do  you  not  think  that 
God  is  saying  by  his  Providence  as  well  as  by  his  Word,  Go 
rather  to  the  lost  sheep  of  the  house  of  Israel  ?  Do  you  think 
that  our  Church,  knowing  these  things,  will  be  guiltless  if  we  do 
not  obey  the  call?  for  the  Gospel  is  the  power  of  God  unto  salva- 
tion, to  the  Jew  first,  and  also  to  the  Greek. 

4.  Because  they  will  give  life  to  the  dead  world. — I  have  often 
thought  that  a  reflective  traveller,  passing  through  the  countries 
of  this  world,  and  observing  the  race  of  Israel  in  every  land, 
might  be  led  to  guess,  merely  from  the  light  of  his  natural  reason, 
that  that  singular  people  are  preserved  for  some  great  purpose  in 
the  world.  There  is  a  singular  fitness  in  the  Jew  to  be  the  mis- 
sionary of  the  world.  They  have  not  that  peculiar  attachment 
to  home  and  country  which  we  have.  They  feei  that  they  are 
outcasts  in  every  land.  They  are  also  inured  to  every  clime ; 
they  are  to  be  found  amid  the  snows  of  Russia  and  beneath  the 
burning  sun  of  Hindostun.  They  are  also  in  some  measure  ac 
quainted  with  all  the  languages  of  the  world,  and  yet  have  one 
common  language — the  holy  trngue — in  which  to  communicate 
with  one  another.  All  these  things  must,  I  should  think,  suggest 
themselves  to  every  intelligent  traveller  as  he  passes  through 
other  lands.  But  what  says  the  Word  of  God? 

Zechariah  viii.,  13. — "  It  shall  come  to  pass,  that  as  ye  were  a 
curse  among  the  heathen,  O  h^tise  of  Judah  and  house  of  Israel ; 
so  will  I  save  you,  and  he  shall  be  a  blessing."  To  this  day  they 
are  a  curse  among  the  nations,  by  their  unoelief ;  by  their  covet- 
ousness  ;  but  the  time  is  coming  when  they  shall  be  as  great  a 
blessing  as  they  have  been  a  curse. 

Micah  v.,  7. — "  And  the  remnant  of  Jacob  shall  be  in  the  midst 
of  many  people  as  a  dew  from  the  Lord,  as  the  showers  upon  the 
grass,  tha'  tarrieth  not  for  man,  nor  waiteth  for  the  sons  of  men.' 

SERMON    XXV.  145 

Just  as  we  have  found,  among  the  parched  hills  of  Jadah,  that  the 
evening  dew,  coming  silently  down,  gave  life  to  every  plant, 
making  the  grass  to  spring,  and  the  flowers  to  put  forth  their 
sweetest  fragrance,  so  shall  converted  Israel  be  when  they  come 
as  dew  upon  a  dead  dry  world.  * 

Zech.  viii.,  23. — "  In  those  days  it  shall  come  to  pass,  that  ten  men 
shall  take  hold,  out  of  all  languages  of  the  nations,  even  shall  take 
hold  of  the  skirt  of  him  that  is  a  Jew,  saying,  We  will  go  with  you; 
for  we  have  heard  that  God  is  with  you."  This  never  has  been 
fulfilled  ;  but  as  the  Word  of  God  is  true,  this  is  true.  Perhaps 
some  one  may  say.  If  the  Jews  are  to  be  the  great  missionaries  of 
the  world,  let  us  s>%nd  missions  to  them  only.  We  have  got  a  new 
light — let  us  call  back  our  missionaries  from  India.  They  are 
wasting  their  precious  lives  there  in  doing  what  the  Jews  are  to 
accomplish.  I  grieve  to  think  that  any  lover  of  Israel  should  so 
far  pervert  the  truth,  as  to  argue  in  this  way.  The  Bible  does  not 
say  that  we  are  to  preach  only  to  the  Jew,  but  to  the  Jew  j?rsf. 
"  Go  and  preach  the  gospel  to  all  nations,"  said  the  Saviour.  Let 
us  obey  his  Word  like  little  children.  The  Lord  speed  our  beloved 
missionaries  in  that  burning  clime.  The  Lord  give  them  good 
success,  and  never  let  one  withering  doubt  cross  their  pure  minds 
as  to  their  glorious  field  of  labor.  All  that  we  plead  for  is,  that,  in 
sending  our  missionaries  to  the  heathen,  we  may  not  forget  to 
begin  at  Jerusalem.  If  Paul  be  sent  to  the  Gentiles,  let  Peter  be 
sent  to  the  twelve  tribes  that  are  scattered  abroad  ;  and  let  not  a 
by-corner  in  your  hearts  be  given  to  this  cause — let  it  not  be  an 
appendix  to  the  other  doings  of  our  Church,  but  rather  let  there  be 
written  on  the  very  front  of  your  hearts,  and  on  the  banner  of 
our  beloved  Church,  "  To  the  Jew  first,"  and  "  Beginning  at 

Lastly,  Because  there  is  a  great  reward.  Blessed  is  he  that 
blesseth  thee  ;  cursed  is  he  that  curseth  thee.  Pray  for  the  peace 
of  Jerusalem ;  they  shall  prosper  that  love  her.  We  have  felt 
this  in  our  own  souls.  In  going  from  country  to  country,  we  felt 
that  there  was  one  before  us  preparing  our  way.  Though  we 
have  had  perils  in  the  waters  and  perils  in  the  wilderness,  perils 
from  sickness,  and  perils  from  the  heathen,  still  from  all  the  Lord 
has  delivered  us  ;  and  if  it  shall  please  God  to  restore  our  revered 
companions  in  this  mission,  in  peace  and  safety  to  their  anxious 
families,*  we  shall  then  have  good  reason  to  say,  that  in  keeping 
his  commandment  there  is  great  reward. 

But  your  souls  shall  be  enriched  also,  and  our  Church,  too,  if 
this  cause  find  its  right  place  in  your  affections.  It  was  well  said 
by  one  who  has  a  deep  place  in  your  affections,  and  who  is  now 
on  his  way  to  India,  that  our  Church  must  not  only  be  evangelical, 
but  evangelistic  also,  if  she  would  expect  the  blessing  of  God.  She 

•  Drs.  Black  and  Keith  were  at  this  time  still  detained  by  sickness  abroad 

146  SERMON    XXVI. 

must  not  only  have  the  light,  but  dispense  it  also,  if  she  is  to  be 
continued  as  a  steward  of  God.    May  I  not  take  the  liberty  of  add- 
ing to  this  striking  declaration,  that  we  must  not  only  be  evange 
listic,  but  evangelistic  as  God  would  have  us  to  be-~nol  only  dis- 
pense the  light  on  every  hand,  but  dispense  it  first  to  the  Jew. 

Then  shall  God  revive  his  work  in  the  midst  of  the  years. 
Our  whole  land  shall  be  refreshed  as  Kilsyth  has  been.  The 
cobwebs  of  controversy  shall  be  swept  out  of  our  sanctuaries,  the 
jarrings  and  jealousies  of  our  Church  be  turned  into  the  harmony 
of  praise,  and  our  own  souls  become  like  a  well-watered  garden 


"  BLESSED    ARE    THE    DEAD."* 

1  Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth  Yea,  saith  the 
Spirit,  that  they  may  rest  from  their  labors  :  and  their  works  do  follow  them." — 
Rev.  xiv,  13 

THERE  are  two  remarkable  things  in  the  manner  in  which  these 
words  are  given  to  us. 

I.  They  are  the  words  of  the  Father  echoed  back  by  the  Spirit. — 
"  I  heard  a  voice  from  heaven."    "  Yea,  saith  the  Spirit."     John's 
eye  had   been  riveted   upon  the   wondrous    sight  mentioned  in 
verse  1.      A  Lamb  stood  on  Mount  Zion,  and  one  hundred  and 
forty-four  thousand  redeemed  ones  following  him  whithersoever 
he  goeth,  when  suddenly  a  still  small  voice  broke  upon  his  ear, 
saying,  "  Write,  blessed  are  the  dead  ;"  and  then  the  Holy  Spirit 
breathed  Amen,  "  Yea,  saith  the  Spirit." 

It  is  written  in  the  law  that  the  testimony  of  two  witnesses  is 
true.  Now  here  are  two  witnesses — the  Father  of  all  and  the 
Holy  Spirit  the  Comforter,  both  testifying,  that  it  is  a  happy  thing 
to  die  in  the  Lord.  Is  there  any  of  you,  God's  children,  who 
tremble  at  the  thought  of  dying?  Does  death  appear  a  monster 
with  a  dreadful  dart,  ready  to  destroy  you?  Here  are  two  sweet 
and  blessed  witnesses  who  declare  that  death  has  lost  its  sting — 
that  the  grave  has  lost  its  victory.  Listen,  and  the  frown  will 
disappear  from  the  brow  of  death :  the  valley  will  be  filled  with 
light ;  the  Father  and  the  Holy  Spirit  both  unite  in  saying, 
"  Blessed  are  the  dead." 

II.  "  Write" — Whatever  is  written  down  is  more  durable,  and 
lesf  liable  to  be  corrupted,  than  that  which  is  only  spcken  from 

•  Preached  in  the  summer  of  1840 

SERMON    XXVI.  14 

mouth  to  mouth.  For  this  reason  God  gave  the  Israelites  the  Ten 
Commandments,  written  with  his  own  finger  on  two  tables  of 
stone.  For  the  same  reason  he  commanded  them,  on  the  day  they 
passed  over  Jordan,  to  set  up  great  stones,  and  plaster  them  with 
plaster,  and  write  upon  them  all  the  words  of  that  law.  For  the 
same  reason,  God  commanded  his  servants,  the  prophets,  to  write 
their  prophecies,  and  the  apostles  to  write  their  gospels  and 
epistles,  so  that  we  have  a  permanent  Bible  instead  of  floating 
tradition.  For  this  reason,  did  Job  wish  his  words  to  be  written. 
"  O  that  my  words  were  written  !  O  that  they  were  printed  in  a 
book  !  That  they  were  graven  with  an  iron  pen,  and  with  lead  in 
the  rock  for  ever  !  I  know  that  my  Redeemer  liveth."  Job.  xix.. 
25.  It  was  one  of  his  precious,  ever  memorable  sayings,  a  saying 
to  comfort  the  heart  of  a  drooping  believer  in  the  darkest  hour — 
"  I  know  that  my  Redeemer  liveth"  For  the  same  reason  did  the 
voice  from  heaven  say,  "  write" — do  not  hear  it  only  but  write  it 
—  print  it  in  a  book,  grave  it  with  an  iron  pen,  with  lead  in  the 
rock  for  ever. 

"  Blessed  are  the  dead."  Learn  the  value  of  this  saying.  It  is 
a  golden  saying,  there  is  gold  in  every  syllable  of  it.  it  is  sweeter 
than  honey  and  the  honeycomb  ;  more  precious  than  gold,  yea, 
much  fine  gold.  It  is  precious  in  the  eyes  of  God.  Write  it  deep 
in  your  hearts ;  it  will  solemnize  your  life,  and  will  keep  you  from 
being  led  away  by  its  vain  show.  It  will  make  the  syren  songs 
of  this  world  inconvenient,  and  out  of  tune  ;  it  will  sweetly  soothe 
you  in  the  hour  of  adversity  ;  it  will  rob  deatfi  of  its  sting,  and  the 
grave  of  its  victory.  Write,  write  deep  on  your  heart,  "  Blessed 
are  the  dead  which  die  in  the  Lord." 

Now,  consider  the  words  themselves. 

1.  Blessed  are  the  dead" — The  world  say,  "  Blessed  are  the 
living ;"  but  God  says,  "  Blessed  are  the  dead."  The  world  judge 
of  things  by  sense,  as  they  outwardly  appear  to  men  ;  God  judges 
of  things  by  what  they  really  are  in  themselves  ;  he  looks  at  things 
in  their  real  color  and  magnitude.  The  world  say,  "  Better  is  a 
living  dog  than  a  c:ead  lion."  The  world  look  upon  some  of  their 
families,  coming  out  like  a  fresh  blooming  flower  in  the  morning, 
their  cheeks  covered  with  the  bloom  of  health,  their  step  bounding 
with  the  elasticity  of  youth,  riches  and  luxuries  at  their  command, 
long,  bright  summer  days  before  them.  The  world  say,  "  There 
is  a  happy  soul."  God  takes  us  into  the  darkened  room  where 
some  child  of  God  lately  dwelt.  He  points  to  the  pale  face  where 
death  sits  enthroned,  the  cheek  wasted  by  long  disease,  the  eye 
glazed  in  death,  the  stiff  hands  clasped  over  the  bosom,  the  friends 
standing  weeping  around,  and  he  whispers  in  our  ears,  "  Blessed 
are  the  dead."  Ah,  dear  friends,  think  a  moment !  whether  does 
God  or  you  know  best  ?  Who  will  be  found  to  be  in  the  right  at 
last?  Alas,  what  a  vain  show  you  are  walking  in  !  Disquieted 
in  vain.  "  Man  that  is  in  honor  and  understandeth  not,  is  like  the 

148  SERMON    XXVI. 

beasts  that  perish."  Even  God's  children  sometimes  sav 
"  Blessed  are  the  living."  It  is  a  happy  thing  to  live  in  the  favoi 
of  God,  to  have  peace  with  God,  to  frequent  the  throne  of  grace, 
to  burn  the  perpetual  incense  of  praise,  to  meditate  on  his  word, 
to  hear  the  preached  gospel,  to  serve  God ;  even  to  wrestle,  and 
.run.  and  fiirht  in  his  service  is  sweet.  Still  God  says,  "  Blessed 
are  the  dead."  If  it  be  happy  to  have  his  smile  here,  how  much 
happier  to  have  it  without  a  cloud  yonder  !  If  it  be  sweet  to  be 
tlu-  growing  corn  of  the  Lord  here,  how  much  better  to  be  gathered 
into  his  barn  !  If  it  be  sweet  to  have  an  anchor  within  the  veil, 
how  much  better  ourselves  to  be  there,  where  no  gloom  can  come  ! 
"  In  thy  presence  is  fulness  of  joy  ;  at  thy  right  hand  are  pleasures 
for  evermore."  Even  Jesus  felt  this — God  attests  it.  "  Blessed 
are  the  dead" 

1.  Not  all  the  dead,  but  those  that  "die  in  the  Lord.9'  It  is 
truly  amazing  the  multitudes  that  die.  "  Thou  earnest  them  away 
as  with  a  flood."  Seventy  thousand  die  every  day,  about  fifty 
ev(jry  minute,  nearly  one  every  second,  passing  over  the  verge. 
Life  is  like  a  stream  made  up  of  human  beings,  pouring  on,  and 
rushing  over  the  brink  into  eternity.  Are  all  these  blessed  ?  Ah, 
no.  "  Blessed  are  the  dead  who  die  in  the  Lord."  Of  all  that  vast 
multitude  continually  pouring  into  the  eternal  world,  a  little  com- 
pany alone  have  savingly  believed  on  Jesus.  "  Strait  is  the  gate 
and  narrow  is  the  way  that  leadeth  unto  life,  and  few  there  be 
that  find  it."  It  is  not  all  the  dead  who  are  blessed.  There  is  no 
blessing  on  the  Christless  dead  ;  they  rush  into  an  undone  eternity, 
tmpardoned,  unholy.  You  may  put  their  body  in  a  splendid 
coffin;  you  may  print  their  name  in  silver  on  the  lid  ;  you  may 
bring  th<?  well-attired  company  of  mourners  to  the  funeral  in  suits 
of  solemn  black ;  you  may  lay  the  coffin  slowly  in  the  grave  ;  you 
may  spread  the  greenest  sod  above  it ;  you  may  train  the  sweet- 
est flowers  to  grow  over  it ;  you  may  cut  a  white  stone,  and  grave 
a  gentle  epitaph  to  their  memory;  still  it  is  but  the  funeral  of  a 
damned  soul.  You  cannot  write  blessed  where  God  hath  written 
"  cursed"  "  He  that  believeth  shall  be  saved  ;  he  that  believeth  not 
shall  be  damned." 

Consider  what  is  'mplied  in  the  words,  "  in  the  Lord." 
J.  That  they  were  joined  to  the  Lord. — Union  to  the  Lord  has 
a  beginning.  Every  one  that  is  blessed  in  dying  has  been  con- 
verted. You  may  dislike  the  Word,  but  that  is  the  truth.  They 
were  awakened  ;  began  to  weep,  pray,  weep  as  they  went  to  seek 
the  Lord  their  God.  They  saw  themselves  lost,  undone,  helpless ; 
that  they  could  not  be  just  with  a  holy  God.  They  became 
babes.  The  Lord  Jesus  drew  near,  and  revealed  himself.  "  I 
am  the  bread  of  Life."  "  Him  that  cometh  unto  me  I  will  in  no- 
wise cast  out."  They  believed  and  were  happy ;  rejoiced  in  the 
Lord  Jesus ;  counted  everything  but  loss  for  Christ.  They  gave 


themselves  to  the  Lord.  This  was  the  beginning  of  their  being 
MI  Christ. 

Dear  friends,  have  you  had  this  beginning  ?  Have  you  under- 
gone conversion,  the  new  birth,  grafting  into  Christ  ?  Call  it  by 
any  name  you  will,  have  you  the  thing?  Has  this  union  to  Christ 
taken  place  in  your  history  ?  Some  say,  I  do  not  know.  If  at 
any  time  of  your  life  you  had  been  saved  from  drowning,  if  you 
were  actually  drowned  and  brought  to  life  again,  you  would 
remember  it  to  your  dying  hour.  Much  more  if  you  had  been 
brought  to  Christ.  If  you  had  been  born  blind,  and  by  some 
remarkable  operation  your  eyes  were  opened  when  you  were  full 
grown,  would  you  ever  forget  it  ?  So  if  you  have  been  truly 
brought  into  Christ,  you  may  easily  remember  it.  If  not,  you 
will  die  in  your  sins.  Whither  Christ  has  gone,  thither  you  cannot 
come.  "  Except  ye  repent  and  be  converted,  ye  shall  all  likewise 

2.  Perseverance  is  implied.  —  Not  all  that  seem  to  be  branches 
are  branches  of  the  true  vine.  Many  branches  fall  off  the  trees 
when  the  high  winds  begin  to  blow  ;  all  that  are  rotten  branches. 
So  in  times  of  temptation,  or  trial,  or  persecution,  many  false 
professors  drop  away.  Many  that  seemed  to  be  believers  went 
back,  and  walked  no  more  with  Jesus.  They  followed  Jesus  ;  they 
prayed  with  him;  they  praised  him,  but  they  went  back,  and 
walked  no  more  with  him.  So  is  it  still.  Many  among  us  doubt- 
less seem  to  be  converted,  they  begin  well  and  promise  fair,  who 
will  fall  off  when  winter  comes.  Some  have  fallen  off,  I  fear, 
already  ;  some  more  may  be  expected  to  follow.  These  will  not 
be  blessed  in  dying.  O  of  all  death  beds,  may  I  be  kept  from 
beholding  the  death-bed  of  the  false  professor  !  I  have  seen  it 
before  now,  and  I  trust  I  may  never  see  it  again.  They  are  not 
blessed  after  death.  The  rotten  branches  will  burn  more  fiercely 
;n  the  flames.  O  think  what  torment  it  will  be  to  think  that  you 
spent  your  life  in  pretending  to  be  a  Christian,  and  lost  your 
opportunity  of  becoming  one  indeed  !  Your  hell  will  be  all  the 
deeper,  blacker,  hotter,  that  you  knew  so  much  of  Christ,  and 
were  so  near  him,  and  found  him  not.  Happy  are  they  who 
endure  to  the  end,  who  are  not  moved  away  from  their  hope  of 
the  gospel,  who,  when  others  go  away,  say,  Lord,  to  whom  can 
we  go  ?  In  prosperity,  they  follow  the  Lord  fully  ;  in  adversity, 
they  cleave  to  him  closer  still,  as  trees  strike  their  roots  deeper  in 
storms.  Is  this  your  case?  endure  it  to  the  end.  Be  not  moved 
away  from  the  hope  of  the  gospel  ;  Coloss.  i.,  23.  We  arc  made 
partakers  of  Christ,  if  we  hold  the  beginning  of  our  confidence 
steadfast  unto  the  end  ;  Heb.  iii.,  15.  Even  in  the  dark  valley  you 
will  cling  to  him  still.  Come  to  him  as  ye  came  at  first,  a  guilty 
creature,  clinging  to  the  Lord  our  Righteousness.  Thou  wast 
made  my  sin.  This  is  to  die  in  the  Lord,  and  this  is  to  be  blessed. 

150  SERMON    XXVi. 

I1J    Reasons  why  they  are  bl:ssed. 

1.  Because  of  the  time,  "From  henceforth."     The  time  of  the 
persecutions  of  Popery  \v;is  coming  on.     He  was  to  wear  out  the 
saints  of  the  Most  High  ;  he  was  to  overcome  and  slay  the  follow 
ers  of  the  Lamb.     Happy  are  they  that  are  taken  from  the  evil  t.c 
come.     The  righteous   perish  and   no  man   layeth   it   to   heart. 
Merciful  men  are  taken  away,  none  considering  that  he  is  taken 
away  from  the  evil  to  come.     This  is  one  reason  why  it  is  better 
to  be  with  Christ.     Persecutions  and  troubles  are  not  easy  to  flesh 
and   blood.     If  in  our  day  we  be  called  to  them,  we  must  beai 
them  boldly,  knowing  that  a  good  reward  is  provided  for  those 
that   overcome ;   see   Rev.    ii.,  3.     "  And  hast    borne,  and    hast 
patience,  and  for  my  name's  sake  hast  labored  and  hast  not  faint- 
ed."    But  if  it  be  the  will  of  God  to  call  us  away  before  the  day 
of  trial  come,  we  must  say,  "Blessed  are  the  dead  who  die  in  the 
Lord  from  henceforth."     There  will  be  no   persecutions  there 
All  are  friends  to  Jesus  there,  every  one  contending  who  shall 
cast  their  crowns  lowest  at  his  feet,  who  shall  exalt  him  highest  in 
their  praise.     No  discord  there.     None  to  rebuke  our  song  there. 

2.  They  rest  from  their  labors. — That  which  makes  everything 
laborious  here  is  sin;  the  opposition  of  Satan  and  the  world,  and 
the  drag  of  our  old  nature.     Some  believers   have  a   constant 
struggle  with  Satan.     He  is  standing  at  their  r.ght  hand  to  resist 
them;  he  is  constantly  distracting  them  in  prayer,  hurling  fiery 
darts  at  their  soul,  tempting  to  the  most  horrid  S'n.     Their  whole 
life  is  labor.     But  when  we  die  in  the  Lord,  we  shall  rest  tivrn 
this  labor.     Satan's  work  will  be  clean  done.     The  accuser  of  the 
brethren  will  no  more  annoy.     No  lion  shall  be  there,  ne.thei 
shall  any  ravenous  beast  go  up  thereon,  but  the  redeemed  shall 
walk  thewe.     But  above  all,  the  wicked  heart,  the  old  man.  the 
body  of  sin,  makes  this  life  a  dreadful  labor.     When  we  wake  in 
the  morning,  it  lies  like  a  weight  upon  us.     When  we  would  run 
in  the  way  of  God's  commandments,  it  drags  us  back.     When  we 
would  fly,  it  weighs  us  down.     When  we  would  pray,  it  fills  our 
mouth  with  other  things.     "O  wretched  man  that  I  am."     But  to 
depart  and  be  with  Christ,  is  to  be  free  from  this.     We  shall  drop 
this  body  of  sin  altogether.     No  more  any  flesh,  all  spirit,  all  new 
man  ;  no  more  any  weight  or  drag  ;  we  shall  rest  from  our  labors. 
Oh,  it  is  this  makes  death  in  the  Lord  blessed.     We  shall  not  rest 
from  all  work ;  we  shall  be  as  the  angels  of  God  ;  we  shall  serve 
him  day  and  night  in  his  temple.     We  shall  not  rest  from  our 
work,  but  from  our  labors.     There  will  be  no  toil,  no  pain,  in  our 
work.     We  shall  rest  in  our  work.     Oh,  let  this  make  you  willing 
to  depart,  and  make  death  look  pleasant,  and   heaven  a  home. 
"  We  shall  rest  from  our  labors."     It  is  the  world  of  holy  love, 
where  we  shall  give  free,  full,  unfettered,  unwearied  expression  to 
our  love  for  ever*." 

3.  Works  Jillow. — Our  good  works  done  in  the  name  of  Jesus 


shall  then  be  rewarded.  1st,  Observe,  they  shall  not  go  before 
the  soul.  It  is  not  on  account  of  them  we  shall  be  accepted.  We 
must  be  accepted  first  altogether  on  account  of  him  in  whom  we 
stand.  2d,  Our  evil  works  shall  be  forgotten,  buried  in  the  depths 
of  the  sea,  forgotten,  not  more  mentioned.  3d,  All  that  we  have 
done  out  of  love  to  Jesus  shall  then  be  rewarded.  We  may  forget 
them,  and  say  to  Jesus,  "  When  saw  we  thee  sick  or  in  prison,  and 
came  unto  thee  ?"  But  he  will  not  forget  them  :  "  Inasmuch  as 
ye  have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye  have 
done  it  unto  me."  A  cup  of  cold  water  shall  not  go  unrewarded. 
Look  to  the  recompense  of  reward,  dear  friends,  and  it  will  take 
the  sting  from  death. 

IV.   What  followed. — The  Lord  Jesus  "put  in  his  sickle  and 
reaped."     See  verses  14,  15. 

1.  Learn  that   the  Lord  Jesus  gathers   his   sheaves  before  a 
storm,  just  as  farmers  do  ;  so  when  you  see  him  gathering  ripe 
saints,  be  sure  that  a  storm  is  near. 

2.  Learn  that  Jesus  gathers  his  saints  in  love.     When  Jesus 
gathers  his  own,  he  does  it  in  love.     Do  not  mourn  for  them  as 
those   who  have   no   hope.     Jesus   has  gathered   them   into  his 
bosom.     They  shall  shine  as  the  sun. 



"  What  have  I  to  do  any  more  with  idols  ?" — Hosea  xiv.,  8. 

EVERY  one  who  has  been  truly  united  to  Christ,  and  has  this  day 
confessed  him  before  men,  should  now  take  up  these  words,  and 
solemnly,  in  the  presence  of  God,  declare,  '« What  have  I  to  do 
any  more  with  idols?"  Two  reasons  are  given. 

I.  Verse  4. — God  loves  you  freely. — If  you  are  this  day  come 
to  Jesus,  God  loves  you  freely.  If  you  believe  on  him  that  justi- 
fieth  the  ungodly,  your  faith  is  counted  for  righteousness.  As 
long  as  you  came  to  God  in  yourself,  you  were  infinitely  vile, 
loathsome,  condemned  ;  mountains  of  iniquity  covered  your  soul ; 
but  blessed,  blessed,  blessed  be  the  Holy  Spirit  who  has  led  you 
to  Jesus.  You  have  come  to  God's  righteous  servant,  who  by  his 
knowledge  justifies  many,  because  he  bears  their  iniquities.  Your 
sins  are  covered,  God  sees  no  iniquity  in  you ;  God  loves  you 
freely,  his  anger  is  turned  away  from  you.  What  have  you  to  do 
then  anv  more  with  idols?  Is  not  the  love  of  God  enomrh  for 

152  ADDRESS. 

thee  ?  The  loving  and  much  loved  wife  is  satisfied  with  the  lov« 
of  her  husband ;  his  smile  is  her  joy,  she  cares  little  for  any  other. 
So,  if  you  have  come  to  Christ,  thy  Maker  is  thine  husband ;  his 
free  love  to  you  is  all  you  need,  and  all  you  can  care  for ;  there  is 
no  cloud  between  you  and  God  ;  there  is  no  veil  between  you  and 
the  Father ;  you  have  access  to  him  who  is  the  fountain  of  hap- 
piness, of  peace,  of  holiness ;  what  have  you  to  do  any  more  with 
idols  ?  Oh  !  if  your  heart  swims  in  the  rays  of  God's  love,  like  a 
little  mote  swimming  in  the  sunbeam,  you  will  have  no  room  in 
your  heart  for  idols. 

II.  The  Spirit,  like  dew,  descends  on  your  souls. — Verse  5,  "  I 
will  be  like  the  dew."  If  you  are  this  day  united  to  Jesus,  the 
Spirit  will  come  like  dew  upon  your  soul.  The  Spirit  is  given  to 
them  that  obey  Jesus,  "  I  will  pray  the  Father."  When  all  nature 
is  at  rest,  not  a  leaf  moving,  then  at  evening  the  clew  comes 
down,  no  eye  to  see  the  pearly  drops  descending,  no  ear  to  hear 
them  falling  on  the  verdant  grass,  so  does  the  Spirit  come  to  you 
who  believe.  When  the  heart  is  at  rest  in  Jesus,  unseen,  unheard 
by  the  world,  the  Spirit  comes,  and  softly  fills  the  believing  soul, 
quickening  all,  renewing  all  within.  '•  If  I  go  away  I  will  send 
him  unto  you."  Dear  little  ones,  whom  God  hath  chosen  out  of 
this  world,  you  are  like  Gideon's  fleece,  the  Lord  will  fill  you 
with  dew  when  all  around  is  dry.  You  are  his  vineyard  of  red 
wine ;  he  says,  I  will  water  it  every  moment,  silently,  unfelt,  un- 
seen, but  surely.  But,  ah !  that  Spirit  is  a  holy  Spirit.  "  I  the 
Lord  thy  God  am  a  jealous  God."  He  cannot  bear  an  idol  in  his 
temple.  When  the  ark  of  God  was  carried  into  the  temple  of 
Dagon,  the  idol  fell  flat  before  it ;  much  more  when  the  Holy 
Spirit  comes  into  the  heart  will  he  cast  out  the  idols. 

"  When  Christ  came  into  the  temple,  he  found  those  that  sold 
oxen,  and  'sheep,  and  doves,  and  the  changers  of  money,  sitting ; 
and  when  he  had  made  a  scourge  of  small  cords,  he  drove  them  all 
out  of  the  temple."  John  ii.,  15.  So  when  the  Holy  Spirit  comes 
into  any  heart,  he  drives  out  the  buyers  and  sellers.  If  you  have 
received  the  Spirit,  you  will  be  crying  now  in  your  heart,  Lord, 
take  these  things  hence ;  drive  them  out  of  my  h^art.  What 
have  I  to  do  any  more  with  idols  ?  Some  of  the  idds  to  be  cast 
away  are. 

1.  Self -righteousness. — This  is  the  largest  idol  of  the  human 
heart,  the  idol  which  man  loves  most  and  God  hates  most.  Dear- 
ly  beloved,  you  will  always  be  going  back  to  this  idol.  You  are 
always  trying  to  be  something  in  yourself,  to  gain  God's  favor  by 
thinking  little  of  your  sin,  or  by  looking  to  your  repentance,  tears, 
prayers  ;  or  by  looking  to  your  religious  exercises,  your  frames, 
&c. ;  or  by  looking  to  your  graces,  the  Spirit's  work  in  your  heart. 
Beware  of  false  Christs.  Study  sanctification  to  the  utmost,  but 
make  not  a  Christ  of  it.  God  h'ates  this  idol  more  than  all  others 


becauoe  it  comc-s  in  the  place  of  Christ ;  it  sits  on  Christ's  throne. 
Jusl  '*s  the  woiship  of  the  Virgin  Mary  is  the  worst  of  ail  kinds 
of  idolatry,  because  it  puts  her  in  the  place  of  Christ,  so  self-right- 
eousness is  the  idol  God  hates  most,  for  it  sits  on  the  throne  of 
Christ.  Dash  it  down,  dear  friends;  let  it  never  appear  airain. 
It  <s  like  Manasseh's  carved  image  in  the  holiest  of  all.  When 
Manasseh  came  home  an  altered  man  to  Jerusalem,  would  not  hia 
first  visit  be  to  the  holiest  of  all?  With  eager  hand  he  would 
draw  the  veil  aside  ;  and  when  he  found  the  carved  image,  he 
would  dash  it  down  from  the  throne  of  God.  Go  and  do  likewise. 
If  you  feel  God's  love  freely  by  the  righteousness  without  works, 
then  why  would  you  go  back  to  this  grim  idol  ?  What  have  I  to 
do  any  more  with  idols  ? 

2.  fjyrling  Sins. — Every  man  has  his  darling  sins.     Long  they 
kept  yr.u  from  the  Lord  Jesus.     You  have  this  day  declared  that 
you  were  willing  to  leave  them  all  for  Christ.     Go  home,  then, 
-%nd  perform  your  vows.     After  Hezekiah's  passover,  when  they 
ngd  enjoyed  much  of  the  love  and  spirit  of  God,  "  All  Israel  that 
nere  present  went  home,  and  broke  the  images  in  pieces,  and  cut 
•*own   the   groves,  until   they   had   utterly   destroyed   them  all." 
Vou  might  have  seen  them   entering  the  shady  groves  and  dash- 
ng  down  the  carved  images.     Go  you  and  do  likewise.     Dash 
lown  family  idols,  unholy  practices  that  have  spread  through  your 
family.     Dash  down  secret  idols  in  your  own  heart.     Leave  not 
one.     Remember,  one  Achan   in   the   camp  troubled    Israel,  and 
they  were  smitten  before  their  enemies.     So,  one  idol  left  in  your 
heart  may  trouble  you.     Let  Achan  be  slain  if  you  would  go  on 
your  way  rejoicing.     What  have  I  to  do  any  more  with  idols  ? 
"  If  thy  right  hand  offend  thee,  cut  it  off." 

3.  Unlawful  attachments. — There  is  not  a  more  fruitful  source 
of  sin  and  misery  than  unlawful  attachments.     How  much  of  the 
poetry  and  music  of  our  country  are  given  over  to  the  'worship  of 
the  idols  of  a  foolish  heart !     How  many  are  given  over  to  wor- 
ship a  piece  of  clay  that  will  soon  be  eaten  of  worms  !     O  my 
friends,  have  you  felt  the  love  of  God  ?     Do  you  feel  the  sweet, 
full  beams  of  his  grace  shining  down  upon  your  soul  ?     Have  you 
received  the  dew  of  his  Spirit?     How  can  you,  then,  any  more 
love  a  creature  that  is  void  of  the  grace  of  God?     What  hive 
you  to  do  any  more  with  idols  ?     Dear  young  persons,  abhor  the 
idea  of  marriage  with  the  unconverted.     Be  not  unequally  yoked 
together  with  unbelievers.     Marry  only  in  the  Lord.     Remember, 
if  it  be  otherwise,  it  is  a  forbidden  marriage.     There  may  be  none 
on  earth  so  kind  or  faithful  as  to  forbid  the  banns.     Earthly  friends 
may  be  kind  and  smiling;  the  marriage  circle  may  be  gay  and 
lovely  :  but  God  forbids  the  banns.     But  may  there  not  be  a  law- 
ful attachment  ?     I  believe  there  may  ;  but  take  heed  it  be  not  an 
idol.     I  believe  they  are  happiest  who  are  living  only  for  eternity, 
who  have  no  object  in  this  world  to  divert  their  hearts  from  Christ. 

154  ADDRESS. 

"  The  time  is  short ;  it  remaineth  that  they  who  have  wives  be  as 
though  they  had  none."  "  What  have  I  to  do  any  more  with 
idols  ?" 

4.  Ministers. — You  have  good  reason  to  love  ministers,  and  to 
esteem  them  highly  for  their  works'  sake.  They  love  you  ;  they 
watch  for  your  souls  as  they  that  must  give  an  account ;  they  bear 
you  on  their  hearts  ;  they  travail  in  birth  till  Christ  be  formed  in 
you ;  they  spend  and  are  spent  for  you  ;  they  often  endure  amaz 
ing  temptations,  agonies,  wrestlings,  for  your  sake. 

Some  have  been  your  spiritual  fathers.  This  is  a  holy  tie  that 
will  never  be  broken.  You  have  good  reason  to  love  your  spiri-, 
tuaJ  father.  You  may  have  ten  thousand  instructors  in  Christ, 
&c. ;  but  ah  !  make  not  an  idol  of  them.  The  people  that  would 
have  worshipped  Paul,  were  the  very  people  that  stoned  him,  and 
left  him  for  dead.  O  I  wish  that  this  day  may  bring  you  so  near 
to  Christ,  and  so  much  under  the  love  of  God  and  the  dew  of  Israel, 
that  you  shall  no  more  glory  in  man  !  What  have  I  to  do  any 
more  with  idols  ? 

5.  Earthly  pleasures. — This  is  a  smiling,  dazzling  idol,  that  has 
ten  thousand  worshippers,  lovers  of  pleasure  more  than  lovers  of 
God.  What  have  you  to  do  any  more  with  this  idol  ?  Some- 
times it  is  a  gross  idol.  The  theatre  is  one  of  its  temples,  there  it 
sits  enthroned.  The  tavern  is  another,  where  its  reeling,  stagger- 
ing votaries  sing  its  praise.  What  have  you  to  do  with  these  ? 
Have  you  the  love  of  God  in  your  soul,  the  Spirit  of  God  in  you? 
How  dare  you  cross  the  threshold  of  a  theatre  or  a  tavern  any 
more  ?  What !  the  Spirit  of  God  amid  the  wanton  songs  of  a 
theatre,  or  the  boisterous  merriment  of  a  tavern  !  Shame  on  such 
practical  blasphemy  !  No  ;  leave  them,  dear  friends,  to  be  cages 
of  devils  and  of  every  unclean  and  hateful  bird.  You  must  never 
cross  their  threshold  any  more.  What  shall  I  say  of  games,  cards, 
dice,  dancing?  I  will  only  say  this,  that  if  you  love  them  you 
have  never  tasted  the  joys  of  the  new  creature.  If  you  feel  the 
love  of  God  and  the  Spirit,  you  will  not  lightly  sin  these  joys 
away  amid  the  vain  anxieties  of  cards,  or  the  rattling  of  senseless 
dice.  What  shall  I  say  of  simpering  tea-parties,  the  pleasures  of 
religious  gossipping,  and  useless  calls,  without  meaning,  sincerity, 
or  end  ?  I  will  only  say,  they  are  the  happiest  of  God's  children 
who  have  neither  time  nor  heart  for  these  things.  I  believe  there 
cannot  be  much  of  the  Spirit  where  there  is  much  of  these.  What 
sh:ill  I  say  of  dress?  A  young  believer,  full  of  faith  and  joy,  was 
offered  a  present  of  flowers  for  her  hair.  She  would  not  take 
them.  She  was  pressed  to  accept  them  ;  still  she  refused.  Why 
will  you  not  ?  Ah,  she  said,  how  can  I  wear  roses  on  my  brow, 
when  Christ  wore  thorns  on  his  ?  The  joy  of  being  in  Christ  is 
•p  sweet,  that  it  makes  all  other  joys  insipid,  dull,  lifeless.  In  his 
right  hand  are  riches  and  honors ;  in  his  left  are  length  of  days. 


His  ways  are  ways  of  pleasantness.     What,  then,  have  I  to  do  any 
more  with  idols? 

6.  Money. — Dear  souls,  if  you  have  felt  the  love  of  God,  the 
dew,  you  must  dash  down  this  idol.     You  must  not  love  money. 
You  must  be  more  open-hearted,  more  open-handed.     To  the  poor 
— "  He  that  gives  to  the  poor  lends  to  the  Lord."     "  Inasmuch  as 
ye  did  it  to  the  least  of  these  my  brethren,  ye  did  it  unto  me." 
You  must  build  more  churches.     God  be  praised  for  what  has  been 
done  ;  but  you  must  do  far  more.     I  have  as  many  in  this  parish 
who  go  nowhere  as  would'  fill  another  church.     You  must  give 
more  to  missions,  to  send  the  knowledge  of  Jesus  to  the  Jews,  and 
to  the  Gentile  world.     O  how  can  you  grasp  your  money  in  hand 
so  greedily,  while  there  are  hundreds  of  millions  perishing?     You 
that  give  tens  must  give  your  hundreds.     You  that  are  poor  must 
do  what  you  can.     Remember  Mary,  and  the  widow's  mite.    Let 
us  resolve  to  give  the  tenth  of  all  we  have  to  God.     God  is  able 
to  make  all  grace  abound  toward  you,  that  ye  always  having  all- 
sufficiency  in  all  things,  may  abound  to  every  good  work. 

7.  Fear  of  man. — Grim  idol,  bloody  mouthed ;  many  souls  he 
has  devoured  and  trampled  down  into  hell  !     His  eyes  are  full  of 
hatred  to  Christ's  disciples.     Scoffs  and  jeers  lurk  in  his  eye.    The 
laugh  of  the  scorner  growls  in  his  throat.     Cast  down  this  idol 
This  keeps  some  of  you  from  secret  prayer,  from  worshipping 
God  in  your  family,  from  going  to  lay  your  case  before  ministers, 
from  openly  confessing  Christ.     You  that  have  felt  God's  love  and 
Spirit,  dash  this  idol  to  pieces.     Who  art  thou,  that  thou  shouldst 
be  afraid  of  a  man  that  shall  die?     Fear  not,  thou  worm  Jacob. 
What  have  I  to  do  any  more  with  idols  ? 

Dearly-beloved  and  longed-for,  my  heart's  desire  for  you  is,  to 
sec  you  a  holy  people.  How  much  longer  my  ministry  may  be 
continued  among  you  God  only  knows ;  but  if  God  give  me  health 
and  grace  among  you,  I  here  willingly  devote  my  all  to  him.  No 
moment,  no  pleasure,  no  ease,  no  wealth,  do  I  wish  for  myself.  I 
feel  that  he  has  bought  me,  and  I  am  his  property.  O  come,  give 
yourselves  to  the  Lord  with  me.  Bind  yourselves  to  the  horns  ot 
God's  altar.  Time  past  is  enough  to  have  been  the  devil's,  the 
world's,  our  own.  Now,  let  us  be  Christ's  alone.  Are  you  wil- 
ling ?  Lord,  bear  witness ;  seal  it  in  heaven  ;  write  it  in  thy 
book.  Bear  witness,  angels,  devils,  scowling  world,  bear  witness, 
sun  and  moon,  bear  witness,  stones  and  timber,  bear  witness,  Jesus, 
Lamb  of  God !  We  are  thine  now,  and  thine  for  ever.  What 
have  we  to  do  any  more  with  idols  ? 

'25th  Oct.,  1840. 

156  ADDRESS. 



"  But  ye,  beloved,  building  up  yourselves  on  your  most  holy  faith,  praying  in  th« 
Holy  Ghost,  keep  yourselves  in  the  love  of  God,  looking  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life  "— Jude  20-21. 

I.  Those  that  have  been  built  on  Christ  have  need  to  build  them- 
selves still  more  on  Christ. — If  you  come  rightly  to  this  table,  you 
have  been  hewn  out  of  the  rock,  and  carried,  and  laid  on  the  sure 
foundation.  Others  set  at  naught  that  stone,  but  to  you  it  is  the 
only  name  under  heaven.  You  have  been  built  on  Christ  alone 
for  righteousness.  Think  not  all  is  done,  forget  what  is  behind. 
You  have  begun  salvation,  work  out  your  salvation. 

1.  Build  yourselves  more  simply  on  Christ,  on  Christ  alone,  his 
blood  and  righteousness.     Some  are  like  a  stone  resting  half  on 
the  foundation  and  half  on  the  sand.     Some  take  half  their  peace 
from  Christ's  finished  work,  and  half  from  the  Spirit's  work  within 
them.     Now  the  whole  of  our  justification  must  be  from  Christ 
alone.     Other  foundation  can  no  man  lay. 

2.  Build  yourselves  more  surely  on  Christ.     Some  stones  do  not 
lie  smoothly  on  the  foundation,  they  are  apt  to  totter.     Seek,  bre- 
thren, to  get  a  sure  founding  on  the  Lord  Jesus  Christ.     "  If  ye 
continue  in  the  faith  grounded  and  settled,  and  be  not  moved  away 
from  the  hope  of  the  gospel."     It  is  easy  to  sail  with  a  gentle  sea 
and  the  wind  in  the  west,  but  the  gale  tries  whether  the  ship  be 
rightly  balanced.     It  is  easy  to  believe  in  a  sunny  day  like  this, 
when  broken  bread  and  poured  out  wine  have  been  in  your  hands; 
but  slop  till  you  are  in  the  wilderness,  or  afar  at  sea  alone,  stop 
till  fresh  guilt  lies  on  the  conscience,  stop  till  a  strong  temptation 
blows  ;  O  then  to  rely  on  Christ  alone  for  righteousness  !     Under 
a  sight  of  sin,  Satan  grappling  with  the  soul ;  O  then  to  look  up 
into  the  face  of  Christ  and  say,  Thou  art  my  robe,  my  righteous- 
ness, my  shield,  thy  blood,  thy  obedience  is  enough  for  me  !  this 
is  to  believe. 

II.  Pray  in  the  Holy  Ghost. — When  a  believer  prays  he  is  not 
alone,  there  are  three  with  him,  the  Father  seeing  in  secret,  his  ear 
open ;  the  Son  blotting  out  sin,  and  offering  up  the  prayer ;  the 
Holy  Ghost  quickening  and  giving  desires.  There  ca"n  be  no  true 
prayer  without  these  three.  Some  people  pray  like  a  parrot,  re- 
peating words  when  the  heart  is  far  from  God.  Some  pray  with- 
out the  Father.  They  do  not  feel.  They  are  speaking  to  the  back 
of  their  chair,  or  to  the  world,  or  to  the  empty  air.  Some  pray 
without  the  Son.  They  come  in  their  own  name ;  in  their  own 
righteousness  That  is  the  sacrifice  of  fools.  Some  pray  with- 
out the  Holy  Ghost.  These  are  not  filled  with  divine  breath- 
ings. Dear  friends,  if  you  would  live,  you  must  pray  ;  and  if  you 

ADDRESS.  157 

would  pray  with  acceptance,  you  must  pray  to  the  Father  in  the 
name  of  Jesus,  and  by  his  Spirit  quickening. 

1.  Get  the  Holy  Ghost. — Many  seem  not  to  know  if  there  be  a 
Holy  Spirit.     Jesus  being  raised  by  the  Father,  has  obtained  the 
Spirit.     Ask  him. 

2.  Let  him  breathe  within  you.     Do  not  vex  him. 

3.  Pray  without  ceasing. — Whatever  you  need,  ask  him  imme- 
diately.   •  Have  set  times  of  approaching   God    solemnly      Let 
nothing  interfere  with  these  times.     Take  your  best  time. 

III.  Keep  yourselves  in  tlie  love  of  God. — It  is  when  you  are 
built  on  Christ,  and  praying  in  the  Holy  Ghost,  that  you  keep 
yourselves  in  the  love  of  God.     There  is  one  glorious  Being  whom 
God  loves  infinitely.     "  I  am  not  alone,  for  the  Father  is  with  me." 
He  loved  him  from  eternity,  for  the  pure,  spotless  image  of  him- 
self.    He  loved  him  for  laying  down  his  life.     He  is  well  pleased 
for  his  righteousness'  sake.     The  eye  of  the  all-perfect  One  rests 
with  perfect  complacency  on  him.     Have  you  this  day  come  into 
Christ — this  day  come  under  his  shield — are  this  day  found  in 
him  ?     If  you  are  in  the  love  of  God,  keep  yourselves  there. 

1.  Care  not  for  the  love  of  the  world. — If  you  were  of  the  world, 
the  world  would  love  its  own.     Its  best  smiles  are  little  worth.' 
The  world  is  a  dying  thing — a  crucified  man  to  them  that  are  in 

2.  Prize  the  love  of  God. — Oh  it  is  sweet  to  be  in  the  garden 
of  spices — to  have  God  for  your  refuge — God  rejoicing  over  you. 
1st,  This  takes  all  the  sting  away  from  affliction.     God  is  love  to 
me.     The  hand  that  wounds  is  the  gentlest  and  most  loving. 
2d,  This  takes  their  sting  from  the  world's  reproaches.     3d,  This 
makfs  death  sweet.     It  is  a  leap  into  the  arms  of  infinite  love, 
though  to  some  a  leap  into  a  dark  eternity.     O  keep  yourselves  in 
the  love  of  God. 

IV.  Looking  for  mercy. — You  will  be  incomplete  Christians  if 
you  do  not  look  for  the  coming  again  of  the  Lord  Jesus.     If  the 
Table  has  been  sweet  to-day,  what  will  it  be  when  Jesus  comes 
again  to  receive  us  to  himself  ?     If  his  love-letters  and  love-tokens, 
sent  from  a  far  country,   be  so  sweet,   what  will  the  Bridegroom 
himself  be  when  he  comes  and  takes  us  by  the  hand  to  present  us 
to  himself,  and  acknowledge  us  before  an  assembled  world  ? 

1.  You  will  gel  an  open  acquittal  on  that  day. — Now  he  gives 
us  sweet  acquittal  at  the  bar  of  conscience :  he  says,    "  Peace  be 
unto  you."     But  when  it  is  open,  we  shall  wear  the  blood-washed 
robe.     It  will  need  to  Be  mercy  even  at  that  day. 

2.  Perfect  deliverance  from  sin. — Now  he  gives  us  the  victory 
by  faith.     He  gives  us  to  feel  the  thorn,  and  to  look  up  for  grace 
sufficient.     Then  he  will  take  the  thorn  away.     We  shall  be  like 
Jesus  in  soul  and  body.     O  be  casting  sweet  looks  of  love  towardi 

158  SERMON    XXVII. 

that  day.  When  a  child  is  expecting  an  elder  brother's  return 
when  he  is  to  bring  some  gift,  how  often  he  runs  to  the  windovf 
and  watches  for  his  coming.  Your  elder  brother  is  coming  with 
a  sweet  gift.  O  cast  your  eye  often  towards  the  clouds,  to  see  if 
they  will  break  and  let  his  beautiful  feet  through  !  Shorten  }he 
time  by  anticipation. 

3.  Jesus  no  more  dishonored. — Honor  to  the  Lamb  is  a  sweet 
mercy  to  a  believing  soul.  A  high  day  like  this,  when  Jesus  gets 
many  a  crown  cast  at  his  feet,  is  sweet  to  a  believing  soul.  How 
much  more  the  day  when  we  shall  wear  his  full  crown,  and  when 
the  slain  lamb  shall  be  fully  praised ;  and  when  he  shall  come  to 
be  glorified,  who  once  came  to  be  spit  upon.  That  truly  shall  be 
mercy  to  our  poor  soul.  Our  cup  shall  run  over. 

3d  January,  1841. 


TURN    YOU    AT    MY    REPROOF. 

M  Wisdom  crieth  without ;  she  uttereth  her  voice  in  the  streets  :  she  crieth  in  the 
chief  places  of  concourse,  in  the  openings  of  the  gates :  in  the  city  she  uttereth 
her  words,  saying,  How  long,  ye  simple  ones,  will  ye  love  simplicity  ?  and  the 
ecorners,  delight  in  their  scorning,  and  fools  hate  knowledge  ?  Turn  you  at  my 
reproof:  behold,  I  will  pour  out  my  Spirit  unto  you,  I  will  make  known  my 
words  unto  you." — Prov.  i.,  20-23. 

THAT  none  other  than  our  Lord  Jesus  Christ  is  intended  to  be 
minted  to  us  under  the  majestic  figure  of  Wisdom  in  the  Book  of 
Proverbs,  is  evident  from  the  passage  before  us.  Of  whom  but 
the  Saviour  could  it  be  said  so  truly  that  he  stood  with  outstretch- 
ed hands  in  the  streets,  in  the  markets,  and  in  the  openings  of  the 
gates,  crying  after  the  simple  ones — the  publicans  and  sinners  ; 
and  the  scorners — the  Scribes  and  Pharisees  ;  and  those  haters  of 
knowledge — the  Jewish  priesthood  ?  And  again,  of  whom  but 
the  Saviour  could  it  be  said,  with  any  truth  at  all,  that  he  offered 
to  "  pour  out  his  Spirit  upon  the  returning  sinner,  and  to  make 
known  his  words  unto  him  ?"  Christ  alone  "  hath  ascended  up  on 
high,  leading  captivity  captive  ;  and  hath  received  gifts  for  men, 
yea,  even  for  the  rebellious,  that  the  Lord  God  might  dwell  among 

Before  pressing  home  upon  you,  brethren,  this  earnest  and  soul- 
piercing  call  of  the  Saviour,  there  are  two  explanations  which  I 
anxiously  desire  you  to  bear  in  mind — First,  That  the  call  of  the 
Saviour,  in  the  words  before  us,  and  the  promise  with  which  it  is 
accompanied,  are  addressed  to  sinners,  and  not  to  saints.  Nay 
more,  they  are  not  addressed  to  all  sinners  promiscuously ;  they 

sriuioN  xxvn  159 

are  not  addressed  to  those  who  have  been  awakened  to  know  their 
sin  and  danger,  and  are  crying  out,  "  Men  and  brethren,  what 
ghall  we  do?"  but  they  are  addressed  to  the  simple  ones,  who  are 
loving  their  simplicity — to  the  scorners,  who  delight  in  their  scorn- 
ing— to  the  fools,  that  hate  knowledge.  The  Bible  is  full  of  most 
precious  promises  to  Christ's  "  hidden  ones,"  his  peculiar  people, 
his  body,  his  bride  ;  and  there  are  many  pressing  calls  and  most 
winning  encouragements  to  those  in  whom  God  hath  begun  the 
good  work  by  convincing  them  of  sin.  But  the  words  before  us 
belong  to  neither  of  these  ;  they  are  addressed  to  those  who  are 
lead  in  trespasses  and  sins  ;  to  those  who  are  so  much  lost  that 
they  do  not  know  that  they  are  lost ;  to  those  who  are  happy  and 
comfortable  in  their  sins  ;  to  those  who  have  not  a  doubt  as  to  the 
sufficiency  of  their  worldly  decency  and  respectability  as  a 
righteousness  before  God,  and  who  do  not  so  much  as  move  the 
question  whether  they  are  saved  or  unsaved  ;  the  simple  ones  loving 
their  simplicity,  the  scorners  who  delight  in  scorning,  the  fools  who 
hate  knowledge. 

Is  there  none  of  you  who  has  a  secret  suspicion  that  he  may  be 
iust  one  of  these  characters  which  we  have  described  ?  I  would 
beseech  that  man  to  feel  that  HE,  then,  is  this  day  addressed  by  the 
Saviour,  not  in  the  accents  of  wrath,  but  of  tenderest  kindness. 
It  is  to  you  that  Jesus  stretches  out  these  beseeching  hands.  It  is 
to  you  that  Jesus  speaks  these  gentle  wowds.  Oh  !  how  blinded 
you  are  to  the  bowels  and  compassions  of  the  Saviour.  Oh  !  how 
you  dishonor  him  every  day  by  your  hard  and  blasphemous 
thoughts  of  him.  You  think  that  because  you  delight  in  going 
away  from  him,  therefore  he  hath  nothing  but  messages  of  anger 
and  of  coming  judgment  for  you.  But,  oh  !  how  much  wiser  to 
gather  his  thoughts  toward  you  from  his  own  words  :  "  Turn  you 
at  my  reproof.  Behold  I  will  pour  out,  not  judgment,  but  my  Spirit 
unto  you,  I  will  make  known  my  words  unto  you." 

My  second  explanation  is,  That  the  call  of  Christ  is  to  an  im- 
mediate conversion.  He  doth  not  say  :  WHY  will  ye  love  your 
simplicity  ?  but,  "  How  long  will  ye  love  your  simplicity  ?"  And 
again,  he  doth  not  say,  Turn  at  any  time,  and  I  will  pour  out  my 
Spirit  unto  you  ;  but,  "  Turn  at  my  reproof ;"  that  is,  Turn  this 
day  while  I  am  reproving  you.  Immediate  turning  unto  God — 
immediate  application  to  the  blood  of  Christ — immediate  accept- 
ance of  the  righteousness  of  God — a  movement  this  day — conver- 
sion this  day — this,  and  nothing  but  this,  is  the  doctrine  of  the  text. 
Let  none  of  you  say,  I  will  take  the  gracious  offer  into  considera- 
tion— I  will  take  up  the  question  some  day  soon  with  all  due  de- 
liberation— I  will  set  apart  some  future  day  for  the  very  purpose 
of  settling  it.  That  man  of  you  is  as  effectually  casting  a  mockery 
on  the  words  of  the  Saviour,  as  if  he  were  to  say,  I  will  have 
neither  part  nor  lot  in  this  matter.  It  is  not  resolutions  for  the 
future  that  Christ  asks  of  you,  and  to  which  he  attaches  the  pro. 

160  SERMON  xxvn. 

misc  of  the  Spirit :  it  is  a  turning  this  ilay — conversion  this  day, 
whilst  he  is  reproving  you. 

Having  premised  these  things,  it  is  now  my  desire  to  press 
home  upon  you  the  call  of  the  Saviour  by  means  of  three  argu- 

I.  The  call  of  the  Saviour  ought  to  be  obeyed  by  you,  because  of 
the  rich  promise  with  which  it  is  seconded. — "  Turn  you  at  my  re- 
proof: behold,  I  will  pour  out  my  Spirit  unto  you,  I  will  make 
known  my  words  unto  you." 

Often  in  the  Bible  are  sinners  entreated  to  turn  and  believe  on 
Jesus,  for  the  sake  of  the  peace  and  the  pardon  to  be  found  in  be- 
lieving ;  but  the  argument  here  is  a  more  rare,  and  perhaps  a  still 
more  moving  one.  Here  you  are  besought  to  turn  and  believe, 
that  you  may  be  made  new  creatures :  "  Turn  you  at  my  reproof: 
behold  I  will  pour  out  my  Spirit  unto  you." 

1.  Think  how  essential  such  a  change  is  to  your  well-being: 
"  Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God." 
•'  Without  holiness  no  man  shall  see  the  Lord."     To  dwell  in  the 
new  heavens  and  the  new  earth,  we  must  be  made  new  creatures. 
There  will  be  exquisite  scenery  in  heaven,  when  the  pearly  gates 
of  the  New  Jerusalem  appear ;  but  a  blind  man  could  not  enjoy 
it.     There  will  be  exquisite  melody  in  heaven,  from  the  golden 
harps  of  angels  and  the  redeemed  ;  but  a  man  without  an  ear  for 
music  could  not  enjoy  it.     And  just  so  there  will  be  spotless  holi- 
ness in  heaven — it  will  be  the  very  atmosphere  of  heaven — how, 
then,  could  an  unholy  soul  enjoy  it?     "  Marvel  not  that  I  said  unto 
you,  Ye  must  be  born  again."     But  if  this  be  an  essential  change — 

2.  Think  how  impossible  it  is  with  man.     Search  every  sect 
and  system  of  philosophy,  search  every  plan  of  education,  search 
from  one  end  of  the  earth  to  the  other,  where  will  you  find  a  power 
to  make  you  holy  ? 

"  The  depth  saith,  It  is  not  in  me  : 
And  the  sea  saith,  It  is  not  with  me. 
It  cannot  be  gotten  for  gold, 

Neither  shall  silver  be  weighed  for  the  price  thereof. 
No  mention  shall  be  made  of  coral,  or  of  pears  : 
For  the  price  of  Wisdom  is  above  rubies." 

A  man  may  be  able  to  change  his  sins,  but,  ah  !  what  man  can 
change  his  heart?  The  reason  why  this  is  utterly  impossible  with 
man,  is,  that  he  is  not  only  fond  of  the  objects  of  sin,  but  he  is  fond 
of  his  sinful  heart ;  he  is  not  only  simple,  but  he  loves  his  sim- 
plicity ;  not  only  scornful,  but  delights  in  scorning ;  not  only  a 
fool,  but  he  hates  the  very  knowledge  that  would  make  him  wise 
unto  salvation.  Which  of  you,  then,  does  not  feel  the  power  of 
the  Saviour's  tenderness  in  ti  e  offer  which  he  makes  this  day  to 
the  most  careless  and  unawakened  of  you  all :  "  Turn  you  at  my 
reproof:  behold,  I  will  pour  out  my  Spirit  unto  you."  If  you  will 


only  turn  and  accept  of  Christ  this  day,  he  offers  to  give  you  that 
Spirit  which  alone  can  make  you  a  new  creature — which  alone 
can  give  you  a  heart  that  will  do  for  heaven. 

You  utterly  mistake  the  matter,  if  you  think  that  Christ  here 
offers  to  put  you  under  a  system  of  strictness  and  restraint.  Yon 
utterly  mistake  the  matter,  if  you  think  the  gift  of  the  Spirit  is  to 
make  you  walk  in  ways  of  preciseness  and  of  pain  ;  for  the  whole 
Bible  testifies  that' the  ways 'in  which  the  Spirit  leads  us  are  ways 
of  pleasantness  and  peace.  Suppose  a  man  happened  to  be  so 
foolish  and  inconsiderate  as  to  have  an  invincible  relish  for  some 
poisonous  drug,  because  of  the  sweetness  and  agreeableness  of 
the  taste  ;  and  had  formed  the  habit  of  making  such  constant  use 
of  it  that  death  would,  through  time,  be  the  inevitable  consequence. 
I  can  imagine  two  ways  in  which  the  friends  of  that  inconsiderate 
man,  anxious  for  his  life,  might  cure  him  of  his  strange  and  most 
destructive  appetite.  \st,  They  might  forcibly  restrain  and  keep 
him  away  from  the  use  of  the  poison,  forbidding  it  even  to  be 
brought  within  his  sight.  This  would  be  the  system  of  restric- 
tion ;  the  appetite  would  remain,  but  it  would  be  crossed  and  de- 
nied. Or,  %dly,  Instead  of  forcibly  taking  away  the  poison,  they 
might  bring  new  and  wholesome  objects  before  him,  the  taste  of 
which  was  far  more  agreeable  and  excellent ;  so  that,  when 
once  he  had  tasted  these,  there  would  be  no  fear  of  his  so  much  as 
desiring  the  poison  any  more.  A  new  taste  has  been  introduced, 
so  that  the  drug  which  seemed  sweet  and  agreeable  before,  seems 
now  no  longer  palatable.  Now,  though  this  parable  be  a  very 
imperfect  one,  yet  it  shows  distinctly  the  one  feature  in  sanctifica- 
tion  which  I  wish  to  bring  into  view,  namely,  its  pleasantness. 
The  Spirit  which  Christ  oners  sanctifies  us  never  in  the  first  way, 
but  always  in  the  second  way ;  not  by  restraining  us,  but  by 
making  us  new.  By  nature  we  love  sin,  the  world  and  the  things 
of  the  world,  though  we  know  that  the  wages  of  sin  is  death. 
Now  to  cure  this  I  can  imagine  a  man  setting  himself  down 
deliberately  to  cross  all  his  corrupted  passions,  to  restrain  all  his 
appetites,  to  reject  and  trample  on  all  the  objects  that  the  natural 
heart  is  set  upon.  This  is  the  very  system  recommended  by  Sa- 
tan, by  anti- Christ,  and  the  world.  But  there  is  a  far  more  excel- 
lent way,  which  the  Holy  Ghost  makes  use  of  in  sanctifying  us ; 
not  the  way  of  changing  the  objects,  but  the  way  of  changing  the 
affections  ;  not  by  an  external  restraint,  but  by  an  internal  renew- 
ing. As  it  is  said  in  Ezekiel :  "  A  new  heart  also  will  I  give  you, 
and  a  new  spirit  will  I  put  within  you  ;  and  I  will  take  away  the 
stony  heart  out  of  your  flesh,  and  will  give  you  an  heart  of  nesh ; 
and  I  will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my 
statutes,  and  ye  shall  keep  my  judgments  and  do  them."  AM 
then,  brethren,  if  there  be  one  poor  sinner  here  who  has  been  de- 
ceived by  the  detestable  heresy  of  the  world — as  if  the  keeping 
of  the  commandments  by  the  saints  were  a  grievous  and  unwilling 


162  SEBMON    XXVII. 

service — let  that  man.  this  day,  open  his  eyes  to  the  true  nature 
of  Gospel  holiness— t'nat  God  does  not  offer  to  work  in  you  to  do 
without  first  working  in  you  to  will  He  does  not  offer  to  pluck 
from  you  your  favorite  oVjects ;  but  he  offers  to  give  you  a  new 
taste  for  higher  objects  ;  and  just  as  the  boy  finds  it  no  hardship  to 
cast  away  the  toys  and  trifles  that  were  his  bosom  friends  in  child- 
hood, so  the  saint  feels  no  hardship  in  casting  away  the  wretched 
playthings  that  so  long  amused  and  cheated  the  soul ;  for  behold  a 
new  world  hath  been  opened  up  by  the  Spirit  of  God,  to  the  ad- 
miring, enamored  gaze  of  the  believer  in  Jesus. 

Behold,  then,  ye  simple  ones,  that  are  loving  your  simplicity, 
what  an  argument  is  here  to  move  you  to  immediate  conversion  ; 
to  immediate  acceptance  of  Jesus  !  If  you  will  only  put  on  Christ, 
behold  he  offers  this  day  to  begin  the  work  of  creating  you  anew  ; 
not  of  crossing  and  restraining  you,  and  tying  you  down  to  services 
which  you  loathe,  but  of  giving  you  a  taste  and  a  delight  in  ob- 
jects which  angels,  which  every  holy  and  happy  being  delights  in. 
"  Turn  you  at  my  reproof." 

II.  The  call  of  the  Saviour  to  TURN  NOW  ought  to  be  obeyed  by 
us,  because  conversion  becomes  every  day  harder. — There  is  no  law 
of  our  nature  that  works  with  a  surer  und  more  silent  power  than 
the  law  of  habit.  That  which  at  nrst  we  find  the  utmost  difficulty 
in  accomplishing,  becomes  easier  upon  every  trial,  till  habit  be- 
comes as  it  were,  a  second  nature.  Thus,  in  learning  to  read 
how  slow  and  how  gradual  is  the  progress  made  !  until,  trained 
by  oft-repeated  trial,  the  stammering  tongue  becomes  the  tongue 
of  grace  and  fluency.  Nay,  so  easy  does  the  art  become,  that  we 
at  length  forget  to  notice  the  very  letters  which  compose  the 
words  we  read.  Just  similar  is  the  growth  of  habit  in  sinning. 
Depraved  as  is  the  natural  heart,  yet  the  ingenuous  mind  of  youth 
finds  something  painful  and  revolting  in  acquiring  the  first  oath 
which  fashion  or  companionship  obliges  him  to  learn.  The  loose 
jest  and  the  irreligious  sneer,  will  generally  summon  up  the  blush 
of  indignation  in  the  cheek  of  the  simple-hearted  boy,  newly  usher- 
ed into  the  busy  world.  But  who  does  not  know  the  power  of 
habit  in  rubbing  off  the  fine  varnish  of  the  delicate  mind  ?  who 
has  not  within  a  few  months,  heard  the  oath  drop  as  if  with  native 
vivacity  from  the  tongue  ?  who  has  not  seen  vice  and  profanity 
pass  unreproved,  even  by  the  silent  blush  of  shame  ?  As  it  is 
with  these  sins,  so  it  is  with  the  greatest  sin  of  which  humanity  is 
guilty  ;  the  sin  of  rejecting  the  Saviour.  There  is  a  time  in  youth 
when  the  mind  seems  peculiarly  open  to  the  reception  of  a  Saviour. 
There  is  a  time  when  the  understanding  and  the  affections  sud- 
denly burst  forth  into  maturity,  like  the  rose-bud  bursting  into  the 
full-blown  rose ;  a  time  when  all  the  passions  of  our  nature  spurn 
contrr.'.  and  break  forth  with  a  reckless  impetuosity;  and  all  .  x- 
perience  testifies  that  that  is  the  time  when  conviction  of  sin  may 

SERMON    XXVII.  163 

most  easily  be  wrought  in  the  soul ;  the  time  when  the  work  ano 
sufferings  of  the  Saviour  may  with  greatest  hope  of  success  be 
presented  to  the  mind.  It  is  then  that  the  whole  scene  of  Gospel 
truth  flashes  upon  the  mind  with  a  freshness  and  a  power  which, 
in  all  human  probability,  it  never  will  do  again.  The  tenderness 
of  a  Saviour's  love,  if  resisted  then,  will  everyday  lose  more  of  its 
novelty  and  of  its  power  to  touch  the  heart ;  the  habit  of  resist- 
ance to  the  word  and  testimony  of  a  beseeching  God  will  every 
day  become  more  predominant ;  the  stony  heart  will  every  day 
become  more  a  heart  of  adamant;  the  triple  brass  of  unbelief  will 
every  day  become  more  impenetrable.  Oh  !  my  friends,  it  is  fear- 
ful to  think  how  many  among  us  are  every  hour  subjecting  our 
hearts  to  this  sure  and  silent  process  of  hardening.  Look  back, 
brethren,  as  many  of  you  may  do,  to  the  time  when  Christ  and  his 
sufferings  had  first  an  awakening  interest  to  your  soul.  Look 
back  to  the  first  death  in  your  family,  or  the  first  time  you  pre- 
pared to  sit  down  at  the  holy  sacrament.  Were  there  not  arous- 
ing, quickening  feelings  stirred  in  your  breast,  which  now  you 
have  not  ?  Had  you  not  some  struggle  of  conscience ;  something 
like  a  felt  kicking  against  the  pricks,  in  rejecting  Christ,  in  putting 
away  the  tenderness  of  the  tenderest  of  beings  ?  But  you  were 
successful  in  the  struggle,  you  smothered  every  disquieting  whis- 
per, you  lulled  every  pang  of  uneasiness.  The  Spirit  was  striv- 
ing with  you ;  but  you  quenched  his  awakening  influences.  And 
now,  do  you  not  feel  that  these  days  of  feeling  are  well-nigh  past ; 
that  spirit-stirring  seasons  are  becoming  every  year  rarer  and 
rarer  to  you  ?  Deaths  are  more  frequent  around  you  ;  but  they 
speak  with  less  power  to  your  conscience.  Every  sacrament 
seems  to  lose  something  of  its  affecting  energy ;  every  Sabbath 
becomes  more  dull  and  monotonous.  It  is  true  you  may  NOT  feel 
all  this.  There  is  a  state  of  the  conscience  in  which  it  is  said  to 
be  past  feeling.  But  if  there  be  any  truth  in  the  Bible,  and  any 
identity  in  human  nature,  this  process  of  hardening  is  going  on  day 
after  day  in  every  unconverted  mind.  Oh  !  it  is  the  saddest  of  all 
sights  that  a  godly  minister  can  behold,  to  see  his  flock,  Sabbath 
alter  Sabbath,  waiting  most  faithfully  on  the  stirring  ministrations 
of  the  Word,  and  yet  going  away  unawakened  and  unimpressed  ; 
for  well  he  knows  that  the  heart  that  is  not  turned,  is  all  the  more 

How  simple  and  how  mighty  an  argument  is  here  to  persuade 
you  to  turn  to  God  this  day.  This  day  we  hold  out  to  you  all  the 
benefits  to  be  found  in  Christ ;  forgiveness  through  his  blood,  ac- 
ceptance through  his  righteousness,  sane tificat ion  by  his  Spirit. 
Rejoct  them,  and  you  add  not  only  another  act  of  sin  to  the  burden 
of  your  guilt,  but  you  add  another  hardening  crust  to  your  im- 
penetrable heart.  Phis  day  refuse  Christ,  and,  by  all  human  calcu- 
lation, you  will  more  surely  refuse  him  the  next  day ;  so  that, 
A/..uKii  at  all  meaning  to  question  the  sovereignty  of  the  Spirit  of 

164  SERMON    XXVII. 

God,  who  workcth  whensoever  and  on  whomsoever  it  pleaseth  him, 
the  only  conclusion  that  any  reasonable  man  has  a  right  to  come  to, 
is,  that  this  day,  of  all  days  between  this  and  judgment,  is  the  best 
and  likeliest  for  your  conversion  ;  and  your  dying  day — that  sad 
season  of  tossings  and  heavings,  before  the  spirit  is  torn  from  its 
earthly  tenement — is,  in  all  human  calculation,  the  worst  day  of 
your  life  for  turning  unto  God.  When  the  minister  of  Christ  pulls 
aside  the  curtains  of  your  bed,  to  speak  the  word  of  Jesus  Christ, 
the  ear  that  for  a  whole  lifetime  has  heard  the  glad  message  of 
salvation  all  unmoved,  will,  in  that  hour,  hear  as  if  it  did  not  hear. 
The  heart  that  has  so  long  turned  aside  the  edge  of  the  Word  of 
Life,  will  then  be  like  the  nether  millstone.  "  To-day,  then,  if  ye 
will  hear  His  voice,  harden  not  your  hearts." 

III.  The  call  of  the  Saviour  to  turn  now  ought  to  be  obeyed  by 
us,  because  the  Saviour  will  not  always  call. — "  My  Spirit  will  not 
always  strive  with  man,"  was  the  warning  of  God  given  to  the 
antediluvian  world.  "  Now  they  are  hid  from  thine  eyes"  was  a 
similar  warning  given  by  the  Saviour  to  Jerusalem.  And  the  pas- 
sage immediately  following  the  text,  expresses  the  same  sentiment 
in  still  more  fearful  language.  And  who  does  not  see  the  solem- 
nity and  power  which  it  gives  to  the  call  of  the  Saviour,  that  the 
time  is  at  hand  when  he  will  not  call  any  more  ? 

Behold  yon  majestic  figure  bearing  on  his  body  the  marks  of 
the  Man  of  Sorrows  ;  but  bearing  in  his  eye  and  words  the  aspect 
of  Him  "  who  liveth,  and  was  dead,  and  behold  he  is  alive  for  ever- 
more." Behold,  how  he  stands  in  an  attitude  of  unmingled  tender- 
ness to  sinners,  even  the  chief!  Behold,  how  the  beseeching 
hands  are  stretched  out !  Hearken  to  the  soft  accents  of  mercy, 
of  invitation,  of  promise  :  "  /  will  pour  out  my  spirit  unto  you." 
But  remember  that  attitude  of  mercy  is  but  for  a  time:  these  be- 
seeching hands  are  stretched  out  only  for  a  time;  these  accents  of 
gentleness  are  but  for  a  time.  The  day  is  at  hand  when  he  shall 
come  "  with  clouds,  and  every  eye  shall  see  him,  and  they  also 
which  pierced  him;  and  all  kindreds  of  the  earth  shall  wail  because 
of  him."  This  is  Christ's  attitude  of  judgment.  No  more  are  the 
inviting  hands  stretched  out  beseechingly  ;  for  the  rod  of  iron  is 
in  his  right  hand,  and  his  enemies  are  before  him  as  a  potter's 
vessel.  His  right  hand  teacheth  him  terrible  things  ;  his  arrows 
are  sharp  in  the  hearts  of  the  King's  enemies,  whereby  the  people 
fall  under  him.  And  oh  !  how  fearfully  shall  his  accents  of  ten-  • 
derness  be  changed  ! 

"  I  also  will  laugh  at  your  calamity ; 
I  will  mock  when  your  fear  cometh  ; 
When  your  fear  cometh  as  desolation  ; 
And  your  destruction  cometh  as  a  whirlwind ; 
\V  hen  uidireas  a,  d  anguish  cometh  upon  you." 

Oh  !  what  a  day  will  it  be,  when   the  tender-hearted   i«y>» 

SERMON    XXVII.  165 

that  wept  at  the  grave  of  Lazarus,  shall  laugh  at  your  cala- 
mity, and  mock  at  your  terrors !  The  contrast  between  these 
two  representations  is  so  striking,  that  it  cannot  escape  the 
notice  of  any  one.  But  what  I  wish  you  to  observe  is,  that  it  is 
not  only  a  very  striking  change,  but  a  very  sudden  one.  The 
transition  from  kindness  to  indignation  is  here  not  gradual,  like 
the  change  from  day  into  night.  There  is  no  twilight,  as  it  were  ; 
the  transition  is  sudden  as  it  is  terrible.  May  not  this  be  intended 
to  teach  us  that  God  frequently  ceases  to  strive  with  men,  not 
gradually,  but  suddenly?  not  only  that  death  is  frequently  sudden, 
and  that  the  coming  of  the  Son  of  Man  shall  surely  be  sudden,  as 
a  thief  in  the  night,  but  that  the  withdrawing  of  the  beseeching 
Saviour  from  living  men  who  long  resist  his  call,  is  often  sudden 
and  irremediable  ?  Awake,  then,  brethren,  those  of  you  who 
think  it  is  all  one  when  you  repent  and  embrace  the  Saviour, 
provided  it  be  done  before  you  die.  Awake,  those  of  you  who 
say :  "  A  little  more  sleep,  and  a  little  more  slumber ;  a  little 
more  folding  of  the  hands  to  sleep."  The  sun  of  grace  may  set 
not  like  the  sun  of  nature ;  there  may  be  no  calm  and  tranquil 
twilight,  when  thou  mightest  bethink  thee  of  the  coming  darkness, 
and  flee  to  Him  who  is  the  light  of  the  world.  However  this  may 
be,  there  is  enough  surely  in  the  fact,  that  the  Spirit  withdraws 
from  those  who  resist  him,  whether  suddenly  or  gradually,  to 
move  every  one  of  you  this  day  to  immediate  conversion.  It 
must  be  now,  or  it  may  be  never. 

On  a  winter  evening,  when  the  frost  is  setting  in  with  growing 
intensity,  and  when  the  sun  is  now  far  past  the  meridian,  and 
gradually  sinking  in  the  western  sky,  there  is  a  double  reason  why 
the  ground  grows  every  moment  harder  and  more  impenetrable 
to  the  plough.  On  the  one  hand,  the  frost  of  evening,  with 
ever-increasing  intensity,  is  indurating  the  stiffened  clods.  On 
the  other  hand,  the  genia!  rays,  which  alone  can  soften  them,  are 
every  moment  withdrawing  and  losing  their  enlivening  power. 
Oh  !  brethren,  take  heed  that  it  be  not  so  with  you.  As  long  as 
you  are  unconverted,  you  are  under  a  double  process  of  harden- 
ing. The  frosts  of  an  eternal  night  are  settling  down  upon  your 
souls;  and  the  ,Sun  of  Righteousness,  with  westering  wheel,  is 
hastening  to  set  upon  you  for  evermore.  If,  then,  the  plough  of 
grace  cannot  force  its  way  into  your  ice-bound  heart  to-day,  what 
likelihood  is  there  that  it  will  enter  in  to  morrow  ? — Amen. 

Larbert,  JVov.  15,  1835. 




"  A  *on  honoreth  hi3  father,  and  a  servant  his  master :  if  then  I  be  a  father,  w  h*.re 
is  mine  honor  ?  and  if  I  be  a  master,  where  is  my  fear  ?  saith  the  Lord  of 
hosts  unto  you." — Mai.  i.,  6. 

THE  first  conviction  that  is  essential  to  the  conversion  of  the  soul, 
is  conviction  of  sin  ;  not  the  general  conviction  that  all  men  are. 
sinful,  but  the  personal  conviction  that  I  am  an  undone  sinner: 
not  the  general  conviction  that'  other  men  must  be  forgiven  or 
perish,  but  the  personal  conviction  that  I  must  be  forgiven  or 
perish.  Now,  there  is  no  greater  barrier  in  the  way  of  this  truth 
being  impressed  on  the  soul,  than  the  felt  consciousness  of  pos- 
sessing many  virtues.  We  cannot  be  persuaded  that  the  image 
of  God  has  so  completely  been  effaced  from  our  souls  as  the  Bible 
tells  us,  when  we  feel  within  ourselves,  and  see  exhibited  in  others, 
what  may  almost  be  termed  godlike  virtues.  The  heroes  of 
whom  we  have  read  in  history,  with  their  love  of  country,  and 
contempt  of  death,  their  constancy  in  friendship,  and  fidelity  in 
affection,  seem  to  rise  up  before  us  to  plead  the  cause  of  injured 
humanity.  And  what  is  far  more  baffling,  our  every-day  expe- 
rience of  the  kindness  of  hospitality,  the  flowings  of  unbounded 
generosity,  the  compassion  that  weeps  because  another  weeps ; 
and  all  this  among  men  that  care  not  for  Christ  and  his  salvation, 
seems  to  raise  a  barrier  impregnable  against  the  truth,  that  man 
is  conceived  in  sin  and  shapen  in  iniquity.  When  we  enter  one 
cottage  door,  and  see  a  whole  company  of  brothers  and  sisters 
melted  into  tears  at  the  sight  of  a  dying  sister's  agonies ;  or  when 
we  enter  another  door,  and  see  the  tenderness  of  a  mother's 
affection  toward  the  sick  infant  in  her  bosom  ;  or  when  we  see,  in 
a  third  family,  the  cheerful  obedience  which  the  children  pay  to 
an  aged  father ;  or,  in  a  fourth  family,  the  scrupulous  integrity 
with  which  the  servant  manages  the  affairs  of  an  earthly  master, 
we  are  ready  to  ask,  Is  this  indeed  a  world  of  sin  1  is  it  possible 
that  the  wrath  of  God  can  be  in  store  for  such  a  world  ?  It  will 
be  very  generally  granted,  that  there  are  some  men  so  utterly 
worthless  and  incorrigible,  so  far  gone  in  the  ways  of  desperate 
wickedness,  that  nothing  else  is  to  be  expected  for  them,  but  "an 
eternity  of  hopeless  misery.  There  is  a  crew  of  abandoned 
profligates,  who  scoff  at  the  very  name  of  God  and  religion. 
There  are  Atheists,  who  openly  deny  his  very  being ;  Infidels, 
who  openly  deny  that  Christ  came  in  the  flesh.  There  are  cold- 
blooded murderers,  and  worse  than  murderers,  who  are  confessed 
by  all  to  be  a  disgrace  to  the  name  of  man.  For  these,  few 
would  dare  to  plead  exemption  from  the  awful  vengeance  that 


awaits  the  ungodly.  So  that  there  is  a  felt  reasonableness  in  the 
dreadful  words  :  "The  abominable,  and  murderers, and  whoremon- 
gers, and  sorcerers,  and  idolaters,  and  all  liars,  shall  have  their 
part  in  the  lake  which  burneth  with  fire  and  brimstone."  But 
that  the  obedient  child,  and  the  faithful  servant,  the  tenderly 
affectionate  mother,  the  hospitab'e  and  generous  neighbor,  the 
man  of  intelligence  and  good  feeh  ig,  that  all  these  should  ever 
be  bound  up  in  the  same  bundle  of  uestruction,  and  consigned  to 
the  same  eternal  flames,  merely  because  they  do  not  believe  in 
Jesus  :  this  is  the  rock  of  offence  on  which  thousands  stumble 
and  fall,  to  their  inevitable  loss. 

There  is.  perhaps,  no  way  more  commonly  used  by  man,  to 
repel  all  the  personal  convictions  of  sin  which  the  Word  of 
God  would  cast  on  us.  For  do  I  not  feel  within  me  all  the 
tender  affections  of  humanity,  all  the  honesties  and  integrities  of 
our  nature  ?  Do  I  not  feel  pleasure  in  being  honest  and  fair  deal- 
ing, in  being  compassionate,  and  generous,  and  hospitable  ?  How 
plainly,  then,  may  I  say  to  my  soul :  "  Soul,  take  thine  ease  ?" 
These  virtues  of  thine  are  a  sure  token  that  thou  art  born  for  a 
blessed  eternity.  Ah  !  my  friends,  is  it  not  a  most  blessed  thing 
that,  in  the  passnge  now  before  us,  God  wrests  from  our  hand  the 
very  weapon  wherewith  we  would  defend  ourselves,  and  turns 
it  with  a  shaft  to  pierce  our  worldly  consciences?  And,  oh! 
if  we  had  minds  as  intelligent  as  when  Adam  walked  with  God 
in  Paradise,  nothing  more  would  be  necessary  to  carry  to  our 
hearts  the  overwhelming  conviction  of  sin  than  the  repetition  of 
the  words  :  "  A  son  honoreth  his  father,  and  a  servant  his  master  ; 
if  then  I  be  a  father,  where  is  mine  honor  ?  and  if  I  be  a  master, 
where  is  my  fear?  saith  the  Lord  of  hosts  unto  you."  There  is 
a  power  and  a  pathos  in  this  argument,  which  might  well  break 
down  the  hardest  and  most  unfeeling  mind  ;  it  is  as  if  God  had 
said,  as  he  elsewhere  doth  :  "  Come  and  let  us  reason  together." 
You  say  that  you  have  many  excellent  virtues,  that  you  have 
tender  and  beautiful  affections;  you  say  that  filial  and  parental 
love  occupy  a  master-place  in  your  bosom,  that  integrity  and  un- 
sullied honesty  beat  high  in  your  breast.  And  do  I  deny  all  th's  ? 
Shall  I  detract  from  the  glory  of  my  own  handiwork,  so  beautiful, 
even  in  ruins  ?  No,  it  is  all  true  ;  the  son  does  honor  his  lather, 
the  servant  is  faithful  to  his  master  ;  all  is  beautiful,  when  I 
look  only  to  the  earthly  relationships.  But  that  is  the  very  thing 
which  shows  the  utter  derangement  of  all  the  heavenly  relation- 
ships; for,  "if  I  then  be  a  father,  where  is  mine  honor?  if  1  be 
a  master,  where  is  my  fear?  saith  the  Lord  of  hosts  unto  you." 
I  see  that  you  honor  your  earthly  fathers,  and  serve  faithfully 
your  earthly  masters  ;  but  that  is  the  very  thing  which  shows 
me  that  I  am  the  exception.  I  see  that  there  is  not  a  father  in  the 
whole  universe  that  is  deprived  of  the  loveof  his  children,  but  me 
—there  is  not  a  master  under  heaven  that  is  robbeti  of  the  honor 


and  service  of  his  domestics,  as  I  am.  If,  brethren,  you  and  1 
wore  sunk  into  ;irtu;il  brutality,  if  we  had  no  love  for  parents,  nc 
honesty  to  masters,  then  God  might  have  had  cause  to  say  of  us, 
that  nothing  better  could  be  expected  from  such  wretches,  than 
that  we  should  forget  our  heavenly  Father  and  Master.  But,  oh  ! 
when  there  are  such  tender  and  beautiful  affections  in  our  bosoms 
towards  our  earthly  relations,  is  not  our  sin  written  as  with  an 
iron  pen,  and  with  lead  in  the  rock  for  ever,  that  we  make  God 
the  exception,  that  we  are  godless  in  the  world  ? 

I  would  now,  with  ail  affection  and  tenderness,  beseech  every 
one  of  you  to  search  his  own  heart,  and  see  if  these  things  be  not 
so ;  see  if  that  which  you  generally  take  for  the  excuse  of  your 
sins,  be  not  the  very  essence  of  your  sin.     What  would   you  not 
do,  what  would  you  riot  suffer,  for  the  sake  of  an  earthly  parent? 
and    yet   you   will    not  expend  so  much   as  a  thought,   or   the 
breathing  of  a  desire,  for  your  heavenly  Parent.     God  is  not  in 
all  your  thoughts.     You  will  toil  night  and  day  in  behalf  of  an 
earthly  master;  yet  you  will  not  do  a  hand's   turn  for  your  hea- 
venly Master.     God  is  the  only  parent  whom  you  dishonor ;  God 
is  the  only  master  whom  you   wrong.     "  If  you  were  blind,  you 
should  have  no  sin  ;  but  now  it  is  plain  you  see,  therefore,  your 
sin  remaineth."     If  you   were  incapable  of  affection  or  fidelity, 
then  you  should  have  no  sin  ;  but  now  it  is  plain  you  are  capable 
of  both,   therefore,  your   sin    rcmaineth.     Imagine   a   family  of 
brothers  and  sisters  all  bound  together  by  the  ties  of  the  closest 
amity  and  affection.     Oh  !  it  is  a  good  and   pleasant  sight  to  see 
brethren  dwell    together  in   unity.      "  It    is    like   precious   oint- 
ment upon  the  head,  that  ran  down  upon  the  beard,  even  Aaron's 
beard,  that  went  down  to  the  skirts  of  his  garments.     It  is  as  the 
dew  of  Hermon,  that  descended   upon   the  mountains  of  Zion." 
What  will   they  not  do  for  each  other?  what  will  they  not  suffer 
for  each  other?     But,  imagine  again  that  all  this  unity,  which 
is  so  much  like  the  temper  of  heaven,  was   maintained  among 
them,  whilst  all  the  while  they  were  united  in  despising  the  tender 
mother  that  bore  them,  in  turning  away  from,  and   forsaking  the 
grey-haired   father   that   had    brought   up   every   one  of  them. 
Would  not  this  one  feature  in  the  picture  change  all   its  beauty 
and  all  its  interest?     Would  it  not  make  their  unity  more  like  that 
of  devils,  than  that  of  angels  ?     Would  you  not  say,  that  their 
affection  for  one  another  was  the  very  thing  which   made  their 
disaffection  to  their  parents  hateful  and  most   unnatural?     Oh-! 
brethren,  the  picture  is  a  picture  of  us:  "A  son  honoreth  his 
father,  and  a  servant  his  master :  if  then  I  be  a  father,  where  is 
mine  honor  ?  and  if  I  be  a  master,  where  is  my  tear  ?  saith  the 
Lord  of  hosts  unto  you." 

Oh  !  it  is  a  fearlul  thing,  when  our  very  virtues,  to  which  we 
flee  for  refuge  against  the  wrath  of  God,  turn  round  most  fiercely 
to  «ondemn  us.  What  avail  your  honesties,  what  avail  your 


filial  attachments,  what  avail  your  domestic  virtues,  which  tht 
world  so  much  admire,  and  praise  you  for,  if,  in  the  sight  of  God, 
these  are  all  the  while  enhancing  your  ungodliness  ?  Let  no  man 
misunderstand  me,  as  if  1  had  said  that  it  was  a  bad  thing  to  be 
honest,  to  be  faithful,  and  just,  and  affectionate  to  parents.  Every 
sensible  man  knows  the  value  of  these  earthly  virtues,  and  how 
much  they  are  invigorated  and  enlarged,  and  begin  a  new  life,  as  it 
were,  when  the  worldly  man  becomes  a  believer.  •  But  this  I  do 
say,  that  if  thou  hast  nothing  more  than  these  earthly  virtues, 
they  will  every  one  of  them  rise  in  the  judgment  only  to  condemn 
thee.  I  say  only  what  the  mighty  Luther  hath  said  before  me, 
that  these  virtues  of  thine,  whereby  thou  thinkcst  to  build  thy 
Babel  tower  to  heaven,  are  but  the  splendid  sins  of  humanity ; 
and  that  they  will  only  serve  to  cast  thee  down  into  tenfold 
deeper  condemnation.  God  doth  not  charge  you,  brethren,  with 
dishonesty,  with  disobedience  to  pn rents.  The  only  charge  which 
he  brings  against  you  here  is,  the  one  long  sin  of  the  natural 
man's  life,  ungodliness.  God  is  not  in  all  your  thoughts.  He 
admits  that  you  have  earthly  virtues  ;  but  these  just  make  blacker 
and  more  indelible  your  sins  against  heaven. 

I.  I  infer  from  this  passage,  that  our  worldly  virtues  will  not 
atone  for  sin,  or  make  us  acceptable  in  the  sight  of  God. — 
Humanity  is  a  ruin ;  but  it  is  beautiful  even  in  ruins.  And 
just  as  you  may  wander  through  some  magnificent  pfie.  over 
which  the  winter  storms  of  whole  centuries  have  passed,  and 
stand  with  admiring  gaze  beside  every  fluted  column,  now  broken 
and  prostrate,  and  luxuriate  with  antiquarian  fimcy  amid  the 
half-defaced  carving  of  Gothic  ages,  as  you  may  do  all  this  with- 
out so  much  as  a  thought  of  the  loss  of  its  chief  architectural 
glory,  the  grand  proportions  of  the  whole  towering  majestically 
heavenward,  with  bastion  and  minaret,  all  now  lying  buried  in 
their  own  rubbish,  so  may  you  look  upon  man;  you  may  wan- 
der from  one  earthly  affection  and  faculty  to  another,  filled  with 
admiration  of  the  curious  handiwork  of  Him  who  is  indeed  the 
most  cunning  of  artists  ;  you  may  luxuriate  amidst  the  exquisite 
adaptations  of  man  to  man,  so  nice  as  to  keep  all  the  wheels  of 
society  running  smoothly  and  easily  forward ;  you  may  do  all 
this,  as  thousands  have  done  before  you,  without  so  much  as  a 
thought  of  the  loss  of  man's  chiefest  glory,  the  relation  of  man 
to  his  God,  that  while  many  amid  the  rubbish  of  this  world  are 
honest,  and  fair-dealing,  and  affectionate  to  parents,  theie  is  not 
one  that  seekelh  after  God. 

Let  us  imagine  for  an  instant  that  these  worldly  virtues  could 
take  away  sin;  and  just  loqk  to  the  consequences.  Where  would 
you  find  the  man  altogether  destitute  of  them?  where  is  salvation 
to  stop?  If  honesty  and  generosity  are  to  blot  out  one  sin,  why 
not  all  sin  ?  In  this  way  you  can  fix  no  limit  between  the  saved 


and  the  unsaved ;  and,  therefore,  all  men  may  live  as  they  please, 
for  you  never  can  prove  that  one  man  is  beyond  the  pale  of  sal- 
vation. Again :  if  worldly  virtues  could  blot  out  sin,  Christ  is 
uYud  in  vain.  He  came  to  save  his  people  from  their  sins.  An- 
gels ushered  him  into  the  world  as  the  Saviour  of  sinners.  John 
bade  men  behold  in  him  the  Lamb  of  God  that  taketh  away  the 
sins  of  the  world;  and  the  whole  Bible  testifies,  that  "  through 
this  man  is  preached  unto  you  the  remission  of  sins."  But  if  the 
every-day  honesties,  and  kindnesses,  and  generosities  of  life,  could 
avail  to  take  away  sin,  what  needed  Christ  to  have  suffered  ?  If 
anything  so  cheap  and  common  as  earthly  virtues  are,  could  avail 
to  the  blotting  out  of  sin,  why  needed  so  inestimably  precious  a 
provision  to  be  made  as  the  blood  of  the  Son  of  God?  If,  with  all 
our  honesties,  and  all  our  decencies  and  respectabilities  in  the  world, 
we  do  not  stand  in  need  of  everything,  why  doth  Christ  counsel 
us  to  buy  of  him  gold  tried  in  the  fire,  that  we  may  be  rich? 
Nothing  that  is  imperfect  can  make  us  perfect  in  the  sight  of  God. 
Hence  the  admirable  direction  of  an  old  divine ;  "  Labor  after 
sanctification  to  the  utmost ;  but  do  not  make  a  Christ  of  it ;  if  so 
it  must  come  down,  one  way  or  other.  Christ's  obedience  and 
sufferings,  not  thy  sanctification,  must  be  thy  justification."  The 
matter  seems  a  plain  one.  God  is  yet  to  judge  the  world  in  right- 
eousness ;  that  is,  by  the  strictest  rule  of  his  holy  law.  If  we 
are  to  be  justified  in  his  sight  on  that  day,  we  must  be  perfect  in 
his  sight.  But  that  we  cannot  be.  by  means  of  our  own  sancti- 
fication, which  is  imperfect.  It  must  be  through  the  imputing  of 
a  perfect  righteousness,  then,  even  the  perfect  obedience  of  Christ, 
that  we  are  to  be  justified  in  that  day.  We  are  complete  only  in 
Christ ;  we  are  perfect  only  in  Christ  Jesus.  But  ah  !  brethren, 
if  our  sanctification  will  not  do  for  a  righteousness  in  that  day, 
much  less  will  our  worldly  virtues  do.  If  your  honesties  and 
worldly  decencies  are  to  be  enough  to  cover  your  nakedness, 
and  make  you  comely  in  the  sight  of  God,  why  needed  Christ  to 
have  fulfilled  all  righteousness,  as  a  surety  in  the"  stead  of  sinners? 
Why  does  he  offer  to  make  poor  sinners  the  righteousness  of  God 
in  him?  Why  does  he  say  of  his  saved  ones:  "Thou  wast  per- 
fect in  beauty,  through  my  comeliness  which  I  put  upon  thee?" 

II.  I  infer  from  this  passage  that  earthly  virtues  may  accom- 
pany a  man  to  kell. — I  desire  to  speak  with  all  reverence,  nnd  with 
all  tenderness  upon  so  dreadful  a  subject.  The  man  who  speaks 
of  hell  should  do  it  with  tears  in  his  eyes.  But,  oh  !  brethren,  is  it 
not  plain,  that  if  the  love  of  earthly  parents,  and  honesty  to  earthly 
masters,  be  consistent  with  utter  ungodliness  upon  earth,  they  may 
also  be  consistent  with  the  ungodliness  of  hell  ?  Which  of  you 
does  not  remember  the  story  of  the  rich  man  and  Lazarus  ? 
When  the  rich  man  lifted  up  his  eyes  in  hell,  being  in  torments, 
and  when  he  prayed  Abraham  to  send  Lazarus  to  dip  his  finger 


in  water,  and  cool  his  tongue,  what  was  the  one  other  desire 
which  in  that  fearful  hour  racked  the  bosom  and  prompted  the 
prayer  of  the  wretched  man?  was  it  not  love  for  his  brethren? 
"  I  pray  thee,  therefore,  father,  that  thou  wouldst  send  him  to  my 
father's  house ;  for  I  have  five  brethren ;  that  he  may  testify  unto 
them,  lest  they  also  come  into  this  place  of  torment." — Luke  xvi., 
27.  Ah  !  my  brethren,  does  not  this  one  passage  remove  a  dread- 
ful curtain  from  the  unseen  world  of  woe  ?  does  it  not  reveal  to 
you  some  eternal  pains  which  you  never  dreamed  of.  There  will 
be  brotherly  affection  in  hell.  These  parching  flames  cannot  burn 
out  that  element  of  our  being.  But,  oh  !  it  will  give  no  ease,  but 
rather  pain.  The  love  of  children  will  be  there  ;  but,  oh  !  what 
agonies  shall  it  not  cause,  when  the  tender  mother  meets  the  chil- 
dren on  whose  souls  she  had  no  pity,  the  children  whom  she  nevei 
brought  to  the  Saviour,  the  children  unprayed  for,  untaught  to 
pray  for  themselves!  Who  shall  describe  the  meeting  of  the 
loving  wife  and  the  affectionate  husband  in  an  eternal  hell  ?  those 
that  never  prayed  with  one  another,  and  for  one  another;  those 
that  mutually  stifled  each  other's  convictions ;  those  that  fostered 
and  encouraged  one  another  in  their  sins?  Ah!  my  friends,  if 
these,  the  tenderest  and  kindest  affections  of  our  nature,  shall  be 
such  fierce  instruments  of  torture,  what  shall  our  evil  affections  be? 
1  would  now  speak  a  word  to  those  of  you  who  are  counting 
upon  being  saved,  because  you  are  honest  and  affectionate  to  pa- 
rents. Oh !  that  you  would  be  convinced  this  day  by  Scripture 
and  common  sense,  that  these,  if  you  be  out  of  Christ,  and  there- 
'fore  not  at  peace  with  God,  do  but  aggravate  your  ungodliness, 
and  will  add  torment  inexpressible  to  your  hell.  If,  then,  our 
very  virtues  condemn  us,  what  shall  our  sins  do  ?  If  the  ungodly 
shall  meet  with  so  fearful  a  doom,  where  shall  the  open  sinner 
appear?  But  there  is  a  fountain  opened  up  in  Zion,  to  which  both 
the  ungodly  and  the  sinner  may  go;  and  if  only  you  will  be  per- 
suaded to  believe  that  you  are  neither  more  nor  less  than  one  of 
these  lost  and  undone  creatures,  I  know  well  how  swiftly  you 
will  run  to  plunge  yourself  into  these  atoning  waters.  But  if  you 
will  still  keep  harping  upon  the  theme  of  your  many  excellent 
qualities,  your  honesty,  your  uprightness,  your  filial  and  parental 
affection,  your  exactness  in  equity,  your  kindness  in  charity,  and 
\vill  not  be  convinced  by  the  very  words  of  God,  that  though  the 
son  honor  his  father,  and  the  servant  his  master,  these  do  but  add 
a  deeper  and  more  diabolical  dye  to  your  forgetfulness  and  con- 
tempt of  God.  If  you  still  do  this,  then  we  can  only  turn  away 
from  you  with  sadness,  and  say:  "The  publicans  and  harlots 
enter  into  heaven  before  you." 

Lurbert,  .Yov.  22,  1835. 

(72  SERMON    XXIX. 



*  I  waited  patiently  for  the  Lord  ;  and  he  inclined  unto  me,  and  heard  my  cry 
He  brought  me  up  also  out  of  an  horrible  pit,  out  of  the  miry  clay,  and  set  mj 
feet  upon  a  rock,  and  established  my  goings.  And  he  hath  put  a  new  song  in  my 
mouth,  even  praise  unto  our  God  :  many  shall  see  it,  and  fear,  and  shall  trust  ir 
the  Lord."— Ps.  xl.,  1-3. 

THERE  can  be  little  doubt  that  the  true  and  primary  application 
of  this  psalm  is  to  our  Lord  Jesus  Christ ;  for  though  the  verses 
we  have  read  might  very  well  be  applicable  to  David,  or  any  other 
converted  man,  looking  back  on  what  God  had  done  for  his  soul, 
yet  the  latter  part  of  the  psa!m  cannot,  with  propriety,  be  the 
language  of  any  but  the  Saviour ;  and,  accordingly,  the  6th,  7th, 
and  8th  verses  are  directly  applied  to  Christ  by  the  apostle  in  the 
10th  chapter  of  Hebrews:  "Sacrifice  and  offering  thou  wouldest 
not ;  but  a  body  hast  thou  prepared  me  :  in  burnt-offerings  and 
sacrifices  for  sin  thou  hast  had  no  pleasure.  Then  said  I,  Lo,  I 
come  (in  the  volume  of  the  book  it  is  written  of  me)  to  do  thy  will, 
O  God."  The  whole  psalm,  therefore,  is  to  be  regarded  as  a 
prayerful  meditation  of  Messiah  when  under  the  hiding  of  his 
Father's  countenance ;  for,  how  truly  might  he  who  knew  no  sin, 
but  was  made  sin  for  us,  he  on  whom  it  pleased  the  Father  to  lay 
the  iniquities  of  us  all,  how  truly  might  he  say,  in  the  language  of 
verse  12,  ''Innumerable  evils  have  compassed  me  about:  mine 
iniquities  have  taken  hold  upon  me,  so  that  1  am  not  able  to  look 
up  ;  they  are  more  than  the  hairs  of  mine  head ;  therefore  my 
heart  faileth  me." 

According  to  this  view,  verses  1-3  are  to  be  regarded  as  a  re- 
calling a  former  deliverance  from  some  similar  visitation  of  dark- 
ness, in  order  to  comfort  himself  under  present  discouragement. 
And  who  can  doubt  that  he  who  was  a  man  of  sorrows,  and  ac- 
quainted with  grief,  experienced  many  more  seasons  of  darkness 
and  of  heaven-sent  relief  than  that  which  is  recorded  in  the  gar- 
den of  Gethsemane  ?  His  so  frequently  retiring  to  pray  alone, 
seems  to  prove  this.  But  as  it  is  quite  manifest  that  his  description 
of  his  iniquities  laying  hold  upon  him,  is  expressed  in  words  most 
suitable  to  any  burdened  but  awakened  sinner,  so  the  verses  of 
my  text  are  every  way  suitable  to  any  converted  soul  looking 
back  on  the  deliverance  which  God  hath  wrought  out  for  him. 
"  Waiting,  I  waited  for  Jehovah"  (as  verse  1  may  be  most  literal- 
ly rendered),  expresses  all  the  intense  anxiety  of  a  mind  aroused 
to  know  the  danger  he  is  in,  and  the  quarter  whence  his  aid  must 
come.  "  And  he  inclined  unto  me,"  expresses  the  oodily  motion 
of  one  who  is  desirous  to  hear,  bending  forward  attentively.  "  And 
he  heard  my  cry." 

SERMON    XXIX.  173 

"  He  brought  me  up  also  out  of  an  horrible  pit, 

Out  of  the  miry  clay, 
And  8et  my  feet  upon  a  rock ; 

He  established  my  goings. 
And  he  hath  put  a  new  song  in  my  mouth, 

Even  praise  unto  our  God  : 
Many  shall  see  it,  and  fear, 

And  shall  trust  in  the  Lord." 

He  expresses  the  state  of  an  unconverted  man  under  the  striking 
imagery  of  one  who  is  in  an  horrible  pit,  and  sinking  in  miry 
clay  ;  while  the  change  at  conversion  is  compared  to  setting  his 
feet  upon  a  rock,  and  establishing  his  goings,  and  putting  a  new 
song  in  his  mouth.  Regarding,  then,  my  text  as  a  true  and  faith- 
ful picture  of  that  most  blessed  change  in  state  and  character 
which,  in  Bible  language,  is  called  conversion,  I  proceed  to 
draw  from  these  words  two  simple  but  most  important  conclu 
sions  : — 

I.  The  difficulty  of  conversion. — So  difficult  and  superhuman  is 
the  work  of  turning  a  soul  from  sin  and  Satan  unto  God,  that  God 
only  can  do  it ;  and,  accordingly,  in  our  text,  every  part  of  the 
process  is  attributed  solely  to  him.  "  He  brought  me  up  out  of 
an  horrible  pit,  he  took  me  from  the  miry  clay,  he  set  my  feet 
upon  a  rock,  he  established  my  goings,  and  he  put  a  new  song  in 
my  mouth."  God,  and  GJod_alone,  then,  is  the  author  of  conver- 
sion. He  who  created  man  at  first,  alone  can  create  him  anew  in 
Christ  Jesus  unto  good  works.  And  the  reason  of  this  we  shall 
see  clearly  by  going  over  the  parts  of  the  work  here  described. 
The  first  deliverance  is  imaged  forth  to  us  in  the  words  :  "  He 
brought  me  up  out  of  an  horrible  pit ;"  and  the  counterpart  or  cor- 
responding blessing  to  that  is,  "He  set  my  feet  upon  a  rock" 
There  can  hardly  be  imagined  a  more  hopeless  situation  than  that 
of  being  placed,  like  Joseph,  in  a  pit,  and  especially  an  horrible 
pit,  or  a  pit  of  destruction,  as  the  Psalmist  calls  it.  Hemmed  in 
on  every  side  by  damp  and  gloomy  walls,  with  scarce  an  outlet 
into  the  open  air,  in  vain  you  struggle  to  clamber  up  to  the  light 
and  fresh  atmosphere  of  the  open  day  ;  you  are  a  prisoner  in  the 
bowels  of  the  earth,  the  tenant  6f  a  pit  of  horrors.  Such  is  your 
state,  if  you  be  unconverted ;  you  are  lying  in  a  pit  of  destruc- 
tion ;  you  are  dead  while  you  live — buried  alive,  as  it  were ; 
dead  in  trespasses  and  sins,  while  yet  you  walk  in  them.  You 
cannot  possibly  ascen^J  to  the  light  of  day,  and  the  fresh  atmo- 
sphere above  you  ;  for  the  pit  in  which  you  are,  is  indeed  your 
prison-house;  and  except  you  be  drawn  up  from  it  by  the  cords 
of  grace,  it  will  usher  you  into  that  yawning  pit  which  the  Bible 
says  is  bottomless.  Such  is  your  state,  if  you  be  unconverted. 
You  are  under  the  curse ;  for  "  cursed  is  every  one  that  continueth 
not  in  all  things  written  in  the  book  of  the  law  to  do  them  ;"  and 
you  have  never  continued  in  any  of  these  things,  doing  them  from 

174  SERMON    XXIX. 

the  heart,  as  unto  the  Lord,  which  only  can  be  called  doing  them. 
You  have  never  savingly  believed  on  the  Son  of  God  ;  and  there- 
fore you  are  "  condemned  already" — you  have  never  been  lifted 
out  of  the  pit  of  condemnation.  "  He  that  believeth  on  the  Son 
hath  everlasting  life ;  but  he  that  believeth  not  the  Son  shall  not  see 
lite,  but  the  wrath  of  God  abideth  on  him  ;"  that  is,  it  is  never 
lilted  oil*  him.  The  pit  of  wrath  and  destruction,  in  which  you  are 
by  nature,  is  never  exchanged  by  you  until  you  leave  it  for  the 
pit  of  wrath  eternal.  Since  this  horrible  pit,  then,  represents  the 
state  of  wrath  and  condemnation  in  which  we  are  by  nature,  how 
impossible  is  it  that  we  can  extricate  ourselves  from  it  !  To 
escape  from  the  prison-house  of  earthly  kings  is  a  hard  and  daring 
enterprise  ;  but  who  shall  break  loose  from  the  prison-house  of  the 
eternal  God  ?  Who  shall  clamber  up  from  the  pit  of  condemna- 
tion in  which  he  confines  the  soul  ?  or  who  can  work  out  a  pardon 
for  past  offences ?  Who  can  blot  out  the  sin  of  his  past  life? 
Look  back  upon  your  lives,  brethren,  spent  in  forgetlulncss  of  God, 
in  desires  and  deeds  contrary  to  God ;  and  then  remember  he  is 
infinitely  just,  he  cannot  lie,  he  cannot  repent,  and  say  if  you 
think  it  an  easy  thing,  or  a  possible  thing,  to  save  yourselves  from 
the  feariul  pit  in  which  you  are  now  reserved  for  his  wrath  ? 

Bo*  il  you  cannot  save  yourself  from  the  pit,  and  set  your  feet 
upon  ?  rock,  much  less  can  you  extricate  yourself  from  the  miry 
clay  ir.d  establish  your  own  goings.  The  pit  of  destruction  re- 
pres'  nts  the  wrath  you  are  in  by  nature  ;  the  miry  clay  represents 
the  corruption  you  are  in  by  nature.  To  be  standing  in  a  dry  pit, 
as  Joseph  was,  is  bad  enough ;  but,  ah !  how  hopeless  and  wretch- 
ed, when  you  are  standing  in  miry  clay  !  To  be  under  condem- 
nation for  past  sins,  one  would  think  to  be  misery  sufficient  ;  but 
your  case  is  far  more  desperate,  for  you  are  also  sinking  daily 
under  the  power  of  present  corruptions.  Every  struggle  which 
you  make  to  get  up  from  your  wretched  condition,  only  makes 
you  sink  deeper  in  the  miry  clay ;  and  every  hour  you  remain 
where  you  are,  you  are  sinking  the  deeper ;  your  ever  getting  out 
becomes  more  hopeless.  How  truly  does  the  growth  of  sinful 
habits  in  you  resemble  the  sinking  of  your  feet  in  miry  clay  ! 
Which  of  your  habks  does  not  grow  inveterate  by  exercise  ? 
How  does  the  habit  of  swearing  grow  upon  a  man  until  he  is 
absolutely  its  slave  ?  and  so  with  those  more  refined  sins  whose 
seat  is  in  the  heart.  Every  day  gives  them  new  power  over  the 
soul — every  new  indulgence  binds  your  feet  more  indissolubly 
than  ever  in  the  evil  way  ;  and  though  ^rou  may,  nay,  in  the 
course  of  nature  you  must,  change  your  lusts,  your  passions  and 
desires,  yet  every  change  is  but  like  extricating  one  foot  from  the 
miry  clay,  only  to  set  it  down  again,  in  another  spot  to  sink  again. 
Ah  !  the  undoneness  of  an  unconverted  heart ;  what  imagination  is 
bold  enough  to  paint  all  its  horrors  ?  Look  in  upon  your  own 
hearts,  ye  who  are  unchanged  in  heart  and  life ;  and.  oh  '  if  the 


Spirit  of  grace  may  but  use  the  passage  we  are  speaking  of  to 
convince  you  this  day  of  your  sin,  you  shall  see  how  truly  there 
is  within  you  a  dark  chamber  of  imagery,  a  depth  of  spiritual 
wretchedness,  and  inability,  either  to  forgive  your  own  self,  or 
to  make  your  heart  new — either  to  set  your  feet  upon  a  rock, 
or  to  establish  your  goings  ;  which  can  be  described  only  by 
such  ideas  as  those  of  an  horrible  pit,  and  sinking  in  miry  clay. 

A  third  step  in  conversion  you  cannot  take  lor  yourself;  and 
that  is,  the  putting  a  new  song  in  your  mouth.  A  song  is  the 
sign  of  gladness  and  light-heartedness,  and  hence  James  saith : 
"  Is  any  merry  ?  let  him  sing  psalms."  And  the  spoilers  of  Jeru- 
salem, when  they  would  put  mockery  on  the  sorrows  of  the 
exiled  Israelites,  required  of  them  mirth,  saying :  "  Sing  us  one 
of  the  Songs  of  Zion."  But  to  sing  a  new  song,  even  praise  to 
our  God,  is  a  privilege  of  the  believer  alone.  To  be  merry  and 
glad  in  heart,  whilst  a  holy  God  is  before  the  thoughts,  that  is  a 
privilege  only  of  him  whose  feet  are  settled  on  the  Rock,  Christ. 
It  is  true  the  unconverted  world  have  a  mirth  of  their  own  ;  and 
they,  too,  can  sing  the  song  of  gladness.  But  here  lies  the  differ- 
ence :  They  can  be  glad  and  merry  only  when  God  is  not  in  all 
their  thoughts,  only  when  a  veil  of  oblivion  is  cast  over  the 
realities  of  death  and  judgment.  Keep  away  all  serious  thought 
of  these  things,  and  then  they  can  revel,  like  Belshazzar  and  his 
thousand  lords,  when  they  drank  wine,  and  praised  the  gods  of 
gold  and  of  silver.  But  unveil  to  their  eyes  the  grand  realities  of 
a  holy  and  omnipresent  God,  of  death  at  the  door,  and  after  death 
the  judgment,  and  then  is  their  countenance  changed  (as  was 
Belshazzar's  at  the  appearance  of  the  mysterious  hand)  ;  their 
thoughts  trouble  them,  so  that  the  joints  of  their  loins  are  loosed, 
and  their  knees  smite  one  against  another. 

But  to  the  believer  a  holy  God  is  the  very  subject  of  his 
song,  praise  to  our  God ;  and  the  view  of  death  and  judgment  do 
not  break  in  upon  this  divine  melody.  On  his  dying  bed  he  may 
begin  the  song  which  shall  be  finished  only  when  he  wakes  up 
in  glory.  Now,  what  unconverted  man  has  the  power  to  put 
this  supernatural  song  in  his  mouth,  this  strange  joy  in  his  heart? 
Gladness  cannot  be  forced,  and  least  of  .all  this,  the  Christian's 
gladness.  If  thou  be  unforgiven,  unjustified,  still  at  enmity  with 
God,  how  canst  thou  raise  one  note  of  praise  to  him  ?  In  the 
14th  chapter  of  Revelation,  where  the  redeemed  sing,  as  it  were, 
a  new  song  before  the  throne,  and  before  the  four  beasts  and  the 
elders,  it  is  added :  "  ATid  no  man  could  learn  that  song,  but  the 
hundred  and  forty  and  four  thousand  which  were  redeemed  from 
the  earth."  None  but  new  creatures  can  learn  this  new  song. 
Angels  cannot  join  in  it;  for  it  is  the  hymn  of  the  redeemed,  of 
those  who  were  sinners,  and  have  been  made  new.  And,  oh  !  if 
angels  cannot,  how  much  can  unconverted,  unredeemed  sinners 
join  in  that  eternal  harmony.  In  every  way,  then,  how  unspeak 

176  SERMON    XXIX. 

ably  hard  a  work  is  conversion  !     How  impossible  with  man 
But  with  God    all  things  arc  possible.     He  hath  provided   the 
Rock,  Christ ;  and  his  ear  is  not  heavy  that  it  should  not  hear,  if 
we  but  cry  ;  his  arm  is  not  shortened  that  it   cannot  save,  if  only 
we  will  inquire  of  him  for  this.     But, 

II.  From  this  picture  of  a  true  conversion  I  deduce,  not  only 
the  difficulty,  but  also  the  desirableness  of  conversion. 

If  you  can  imagine  the  delight  of  being  lifted  out  of  the  horrible 
pit,  where  wrath  only  awaited  us,  and  having  our  feet  set  upon 
the  Rock,  where  our  foundation  is  firm  and  solid  as  the  everlast- 
ing hills,  and  we  are  raised  high  above  the  reach  of  enemies,  for  ' 
our  defence  is  the  munition  of  rocks,  then,  my  friends,  you  have 
some  notion  of  what  it  is  to  be  taken  out  of  wrath  into  peace, 
to  be  translated  from  being  under  the  curse  to  the  privilege  of 
standing  on  the  righteousness  of  Christ,  standing  on  which  you 
are  justified,  so  that  neither  man,  nor  angel,  nor  devil,  can  bring 
accusation  against  you. 

And,  again,  if  you  can  imagine  the  delight  of  being  carried  out 
of  the  miry  clay,  where  your  feet  were  continually  sinking  deeper 
and  deeper  every  hour,  and  of  having  your  goings  established, 
a  straight  path  set  before  you,  and  solid  ground  beneath  you,  then 
you  have  some  notion  of  what  it  is  to  be  taken  out  of  your  worldly 
lusts,  and  desires,  and  cares,  and  thoughts,  and  anxieties,  and  habits 
of  sin,  in  which  every  new  day  found  you  sinking  deeper  and  deeper, 
and  always  with  less  hope  of  recovery  ;  and  to  be  enabled  to  love 
God  and  the  things  of  God,  "  to  set  your  affection  on  things  above," 
"  to  bring  every  thought  into  captivity  to  the  obedience  of  Christ." 

And  still  further,  if  you  can  imagine  the  delight  of  exchanging 
the  groan  of  the  prisoner  bound  in  affliction  and  iron,  for  the  song 
of  the  captive  who  has  been  set  free,  the  emancipated  slave,  then 
you  have  some  notion  of  what  it  is  to  exchange  the  sullenness  and 
cheerlessness  of  an  unrenewed  spirit  for  the  joy  and  light-hearted- 
ness,  and  the  new  song  of  praise  sung  only  by  the  redeemed. 

But  when  you  have  imagined  all  these  things,  you  will  have  a 
notion  merely,  and  nothing  more,  of  the  desirableness  of  conver- 
sion. The  riches  of  Christ  are  unsearchable.  I  might  ransack 
all  nature  for  images.  I  might  bring  all  conditions  of  misery  and 
sudden  peace  and  happiness  into  contrast ;  yet  would  I  fail  to  give 
you  a  just  idea  of  the  blessings  received  in  conversion  ;  for,  indeed, 
"eye  hath  not  seen,  nor  ear  heard,  nor  hath  it  entered  into  the 
heart  to  conceive,  the  things  which  God  hath  prepared  (in  this 
world,  aye,  in  the  hour  of  believing)  for  all  them  that  love  him." 
But  leaving  images  borrowed  from  nature,  which  may  only  con- 
fuse, let  me  simply  lay  before  you  the  realities  which  these  images 
•ignify.  The  first  thing  to  be  had  in  conversion  is  peace  with 
God:  "  Justified  by  faith  we  have  peace  with  God."  This  is  the 
immediate  effect  of  standing  on  the  Rock,  Christ.  Sin-laden  man 

SERMON    XXIX.  177 

dost  thou  see  no  desirableness  in  peace  with  an  offended,  forgotten, 
despised  God  ?  Art  thou  so  enamored  of  the  horrible  pit  of  en- 
mity and  condemnation,  that  thou  hast  no  desire  to  be  out  of  it  ? 
Then,  indeed,  it  is  in  vain  to  tell  you  of  a  Saviour ;  you  see  no 
beauty  in  Christ.  The  second  thing  to  be  had  in  conversion  is  a 
holy  life :  "  To  as  many  as  receive  Christ,  he  giveth  power  to 
become  sons  of  God."  Depraved  man,  whose  heart  is  wrinkled 
with  habitual  sins,  dost  thou  see  no  desirableness  in  a  holy  life  ? 
I  do  not  ask  thee  if  it  would  be  pleasant  to  thee  this  moment  to 
restrain  and  cross  all  thine  appetites,  and  desires,  and  indomitable 
lusts ;  I  know  it  would  appear  to  thee  intolerable ;  but  I  do  ask 
thee  if  thou  seest  no  desirableness  in  having  these  very  appetites 
and  desires  changed  or  taken  away  in  their  power,  so  that  strict- 
ness and  holiness  of  life  would  no  longer  appear  irksome,  but 
pleasantness  and  peace.  Art  thou  so  delighted,  not  with  the  ob- 
jects which  gratify  thy  passions,  but  with  these  very  passions 
themselves,  that  thou  hast  no  wish  to  be  made  new  ?  Then, 
indeed,  it  is  needless  to  tell  thee  of  the  Sanctifier. 

The  third  good  thing  to  be  had  in  conversion  is  a  joyful  and 
thankful  heart :  "  We  joy  in  God,  through  our  Lord  Jesus  Christ.'* 
This  is  the  song  of  the  redeemed.  The  mirth  of  heaven  is  thank 
fulness  and  praise.  The  mirth  of  heaven  upon  earth — that  is,  of 
the  converted  mind — is  the  same,  even  praise  to  our  God.  If, 
then,  cheerfulness  and  thankfulness  of  m  nd,  which  will  endure 
even  amid  all  the  gloominess  of  the  death-bed,  and  the  dark  val- 
ley, and  the  awful  insignia  of  judgment ;  if  these  be  desirable 
gifts  of  mind,  these  form  parts  of  the  desirableness  of  conver- 

But  to  many  of  you  I  know  it  is  in  vain  that  I  talk  of  the  desira- 
bleness of  conversion ;  for  you  do  not  yet  feel  the  misery  of  being 
unconverted — the  wretchedness  of  being  a  child  of  wrath,  and  a 
slave  of  corruptions.  When  we  tell  you  that  the  unjustified  are 
in  an  horrible  pit,  that  the  unsanctified  are  sinking  in  miry  clay, 
you  tell  us  that  you  never  felt  any  horror  about  your  situation. 
Nay,  you  have  many  pleasures,  and  you  are  comfortable  and  at 
ease.  Ah!  most  wretched  of  all  unconverted  men,  you  are  in 
the  horrible  pit ;  yet  you  are  insensible  to  its  horrors.  You  are 
in  the  miry  clay,  sinking  every  step  you  take  ;  yet  you  feel  no 
alarm.  You  know  that  you  never  savingly  believed  in  Christ ; 
yet  you  have  no  horror  when  the  Bible  tells  you  you  are  "  con- 
demned already"  You  know  that  your  heart  has  never  been 
made  new — born  again ;  and  yet  you  do  not  tremble  when  the 
Bible  tells  you  that  "  without  holiness  no  man  shall  see  the  Lord." 
You  remind  me  of  nothing  so  much  as  of  a  man  travelling  in  a 
snow  storm,  wandering  far  from  home  or  shelter,  and  every  step 
he  takes  his  feet  sink  the  deeper  in  the  drifted  snow  ;  but  a  strange 
insensibility  creeps  over  his  mind.  Death  itself  has  lost  its  hor- 
rors. As  his  danger  increases,  his  fears  diminish.  A  deep  slum- 

178  SERMON    XXIX. 

her  is  quickly  descending  on  every  faculty,  till  he  sinks  down 
quietly  to  sleep,  but  never  to  rise  again. 

In  like  manner,  your  insensibility,  instead  of  being  a  sign  that 
there  is  no  danger,  increases  the  danger  and  horror  of  your  situa- 
tion a  thousand  fold.  As  the  Bible  is  true,  the  state  of  every  un- 
converted man  is  so  awful,  that  could  you  see  it  as  God  sees  it,  the 
words,  "an  horrible  pit  and  miry  clay?  would  seem  too  feeble  to 
express  it.  "  The  sorrows  of  death  and  the  pains  of  heW  might, 
perhaps,  come  nearer  your  view  of  it.  Ah  !  then,  strive  hard  to 
know  the  misery  of  being  unconverted.  Be  determined  to  know 
the  worst  of  yourself;  for  thus  only  will  you  see  the  desirableness 
of  conversion,  the  excellency  of  Christ. 

And  now,  then,  laying  together  the  two  conclusions  which  I 
have  drawn  from  our  text — the  difficulty  of  conversion,  so  great 
that  God  himself  must  be  the  author;  and  the  desirableness  of 
conversion,  so  great  that  peace,  and  holiness,  and  joy.  all  depend 
upon  it — suffer  the  word  of  exhortation,  to  seek  it  in  the  only  way 
in  which  the  Psalmist  found  it:  "  Waiting,  I  waited  for  Jehovah" 
that  is,  /  waited  anxiously,  "  and  he  inclined  unto  me,  and  heard 
my  cry"  He  is  more  ready  to  hear,  than  thou  to  ask.  The  Rock 
is  already  laid.  Christ  hath  died,  and  thou  art  this  day  besought 
to  stand  upon  his  righteousness ;  and  being  in  Christ,  you  shall 
every  day  become  more  a  new  creature ;  and  being  a  new 
creature,  you  shall  sing  a  new  song  of  praise  to  Him  who  hath 
loved  us. 

One  word  to  those  of  you  who  can  look  back  upon  an  experi- 
ence like  that  described  in  my  text ;  who  can  say  that  God  hath 
brought  you  out  of  an  horrible  pit  and  the  miry  clay,  and  set  your 
feet  upon  a  rock,  and  established  your  goings,  and  put  a  new  song 
in  your  mouth.  Take  you  heed  that  the  following  words  be  also 
realized :  "  Many  shall  see  it  and  fear,  and  shall  trust  in  the  Lord" 
How  many  on  every  hand  of  you  are  yet  unconverted,  both  in 
the  pit  and  in  the  clay  !  Let  them  see,  then,  how  great  things  God 
hath  done  for  your  soul,  that  they  may  fear  lest  they  db  uncon- 
verted ;  lest  this  glorious  change  never  come  to  them  ;  lest  they 
die  old  creatures,  tenants  of  the  horrible  pit,  to  remove  only  to 
the  pit  eternal ;  lest  they  be  altogether  swallowed  up  in  the  miry 
clay ;  and  thus,  moved  by  fear,  they  may  be  persuaded  to  trust 
in  God,  as  you  have  done — to  rest  on  the  Rock,  Christ,  for  'right- 

"  Let  your  light  so  shine  before  men,  that  they,  seeing  your 
good  works,  may  glorify  your  father  which  is  in  heaven." — Amen. 

Dunifacc,  Jiug.  2,  1635. 

SERMON    XXX  179 



™  For  the  love  of  Christ  constraineth  us;  because  we  thus  Judge,  that  if  one  (lied 
for  ail,  thep  were  all  dead." — 2  Cor.  v.,  14. 

OF  all  the  features  of  St.  Paul's  character,  untiring  activity  was 
the  most  striking.  From  his  early  history,  which  tells  us  of  his 
personal  exertions  in  wasting  the  infant  Church,  when  he  was  a 
blasphemer,  and  a  persecutor,  and  injurious,  it  is  quite  obvious 
that  this  was  the  prominent  characteristic  of  his  natural  mind. 
But  when  it  pleased  the  Lord  Jesus  Christ  to  show  forth  in  him 
all  long-suffering,  and  to  make  him  a  pattern  to  them  which  should 
afterwards  believe  on  Him,  it  is  beautiful  and  most  instructive  to 
see  how  the  natural  features  of  this  daringly  bad  man  became  not 
only  sanctified,  but  invigorated  and  enlarged  ;  so  true  it  is  that 
they  that  are  in  Christ  are  a  new  creation :  "  Old  things  pass  away, 
and  all  things  become  new."  "  Troubled  on  every  side,  yet  not 
distressed;  perplexed,  but  not  in  despair;  persecuted,  but  not  for- 
saken ;  cast  down,  but  not  destroyed  ;"  this  was  a  faithful  picture 
of  the  life  of  the  converted  Paul.  Knowing  the  terrors  of  the 
Lord,  and  the  fearful  situation  of  all  who  were  yet  in  their  sins, 
he  made  it  the  business  of  his  life  to  persuade  men ;  striving  if,  by 
any  means,  he  might  commend  the  truth  to  their  consciences. 
"  For  (saith  he)  whether  we  be  beside  ourselves,  it  is  to  God  ;  or 
whether  we  be  sober,  it  is  for  your  cause." — Verse  13.  Whether 
the  world  think  us  wise  or  mad,  the  cause  of  God  and  of  human 
souls  is  the  cause  in  which  we  have  embarked  all  the  energies  of 
our  being.  Who,  then,  is  not  ready  to  inquire  into  the  secret 
spring  of  all  these  supernatural  labors  ?  Who  would  not  desire 
to  have  heard  from  the  lips  of  Paul  the  mighty  principle  that  im- 
pelled him  through  so  many  toils  and  dangers  ?  What  magic  spell 
has  taken  possession  of  this  mighty  mind,  or  what  unseen  planet- 
ary influence,  with  unceasing  power,  draws  him  on  through  all  dis- 
couragements, indifferent  alike  to  the  world's  dread  laugh,  and  the 
feai  of  man,  which  bringeth  a  snare ;  careless  alike  of  the  sneer 
of  the  sceptical  Athenian,  of  the  frown  of  the  luxurious  Corinthian, 
and  ihe  rage  of  the  narrow-minded  Jew  ?  What  saith  the  apostle 
himself?  for  we  have  his  own  explanation  of  the  mystery  in  the 
words  before  us :  "  The  love  of  Christ  constraineth  us." 

That  Christ's  love  to  man  is  here  intended,  and  not  our  love  to 
the  Saviour,  is  quite  obvious,  from  the  explanation  which  follows, 
where  his  dying  for  all  Is  pointed  to  as  the  instance  of  his  love. 
It  was  the  view  of  that  strange  compassion  of  the  Saviour,  mov- 
ing him  to  die  for  his  enemies,  to  bear  double  for  all  our  sins,  to 
taste  death  for  every  man  ;  it  was  this  view  which  gave  him  the 


impulse  in  every  labor,  which  made  all  suffering  light  to  him.  and 
every  commandment  not  grievous.  He  ran  with  patience  the 
race  that  was  set  before  him?  Why?  Because,  looking  unto 
Jesus,  In-  lived  a  man  crucified  unto  the  world,  and  the  world  cru- 
cified unto  him.  By  what  means?  By  looking  to  the  cross  of 
Christ.  As  the  natural  sun  in  the  heavens  exercises  a  mighty  and 
unceasing  attractive  energy  on  the  planets  which  circle  round  him, 
so  did  the  Sun  of  Righteousness,  which  had  indeed  arisen  on  Paul 
with  a  brightness  above  that  of  noon-day,  exercise  on  his  mind  a 
continual  and  an  almighty  energy,  constraining  him  to  live  hence- 
forth no  more  unto  himself,  but  to  him  that  died  for  him  and  rose 
again.  And  observe,  that  it  was  no  temporary,  fitful  energy, which 
it  exerted  over  his  heart  and  life,  but  an  abiding  and  a  continued 
attraction  ;  for  he  doth  not  say  that  the  love  of  Christ  did  once  con- 
strain him  ;  or  that  it  shall  yet  constrain  him ;  or  that  in  times  of 
excitement,  in  seasons  of  prayer,  or  peculiar  devotion,  the  love  of 
Christ  was  wont  to  constrain  him  ;  but  he  said  simply,  that  the  love 
of  Christ  constraineth  him.  It  is  the  ever-present,  ever-abiding, 
ever-moving  power,  which  forms  the  main-spring  of  all  his  work- 
ing ;  so  that  take  that  away,  and  his  energies  are  gone,  and  Paul 
is  become  weak  as  other  men. 

Is  there  no  one  before  me  whose  heart  is  longing  to  possess  just 
such  a  master-principle?  Is  there  no  one  of  you,  brethren,  who 
has  arrived  at  that  most  interesting  of  all  the  stages  of  conversion 
in  which  you  are  panting  after  a  power  to  make  you  new?  You 
have  entered  in  at  the  straight  gate  ot  believing.  You  have  seen 
that  there  is  no  peace  to  the  unjustified  ;  and  therefore  you  have 
put  on  Christ  for  your  righteousness  ;  and  already  do  you  feel 
something  of  the  joy  and  peace  of  believing.  You  can  look  back 
on  your  past  life,  spent  without  God  in  the  world,  and  without  in  the  world,  and  without  the  Spirit  in  the  world  ;  you  can 
see  yourself  a  condemned  outcast,  and  you  say :  "  Though  1  should 
wash  my  hands  in  snow  water,  yet  mine  own  clothes  would  abhor 
me."  You  can  do  all  this,  with  shame  and  self-reproach,  it  is  true, 
but  yet  without  dismay,  and  without  despair  ;  for  your  eye  has 
been  lifted  believingly  on  him  who  was  made  sin  for  us,  and  you 
are  persuaded  that,  as  it  pleased  God  to  count  all  your  iniquities 
to  the  Saviour,  so  he  is  willing,  and  hath  always  been  willing,  to 
count  all  the  Saviour's  righteousness  to  you.  Without  despair,  did 
I  say?  nay,  with  joy  and  singing;  for  if,  indeed,  thou  bclievest 
with  all  thine  heart,  then  thou  art  coine  to  the  blessedness  of  -the 
man  unto  whom  God  imputeth  righteousness  without  works; 
which  David  describes,  saying :  "Blessed  are  they  whose  iniqui- 
ties are  forgiven,  and  whose  sins  are  covered  Blessed  is  the  man 
*o  whom  the  Lord  imputeth  not  sin."  This  is  the  peace  of  the 
justified  man.  But  is  this  peace  a  state  of  perfect  blessedness  ? 
Is  there  nothing  left  to  be  desired?  I  appeal  to  those  of  you,  who 
know  what  it  is  to  be  just  by  believing.  What  is  it  that  still 

SERMON    XXX.  181 

clouds  the  Drow,  tnat  represses  the  exulting  of  tne  spirit  ?  Why 
might  we  not  always  join  in  the  song  of  thanksgiving ;  "  Bless 
the  Lord,  O  my  soul,  and  forget  not  all  his  benefits :  who  forgiveth 
all  thine  iniquities  !"  If  we  have  received  double  for  all  our  sins, 
why  should  it  ever  be  needful  for  us  to  argue  as  doth  the  Psalmist : 
"  Why  art  thou  cast  down,  O  my  soul :  and  why  art  thou  disquiet- 
ed within  me?"  Ah  !  my  friends  there  is  not  a  man  among  you,  who 
has  really  believed,  who  has  not  felt  the  disquieting  thought  of 
which  I  am  now  speaking.  There  may  be  some  of  you  who  have 
felt  it  so  painfully,  that  it  has  obscured,  as  with  a  heavy  cloud,  the 
sweet  light  of  the  Gospel  peace,  shining  in  of  the  reconciled 
countenance  upon  the  soul.  The  thought  is  this  :  "  I  am  a  justified 
man ;  bat,  alas  !  I  am  not  a  sanctified  man.  I  can  look  at  my 
past  life  without  despair ;  but  how  can  I  look  forward  to  what  is 
to  come  ?" 

There  is  not  a  more  picturesque  moral  landscape  in  the  universe 
than  such  a  soul  presents.  Forgiven  all  trespasses  that  are  past, 
the  eye  looks  inwards  with  a  clearness  and  an  impartiality  un- 
known before,  and  there  it  gazes  upon  its  long  fostered  affections 
for  sin,  which,  like  ancient  rivers,  have  worn  a  deep  channel  into 
the  heart,  its  periodic  returns  of  passion,  hitherto  irresistible  and 
overwhelming,  like  the  tides  of  the  ocean ;  its  perversities  of  temper 
and  of  habit,  crooked  and  unyielding,  like  the  gnarled  branches 
of  a  stunted  oak.  Ah  !  what  a  scene  is  here,  what  anticipations 
of  the  future  !  what  forebodings  of  a  vain  struggle  against  the 
tyranny  of  lust !  against  the  old  trains  of  acting,  and  of  speaking, 
and  of  thinking  !  Were  it  not  that  the  hope  of  the  glory  of  God 
is  one  of  the  chartered  rights  of  the  justified  man,  who  would  be 
surprised  if  this  view  of  terror  were  to  drive  a  man  back,  like  the 
dog  to  his  vomit,  or  the  sow  that  was 'washed  to  wallow  again  in 
the  mire  ?  Now  it  is  to  the  man  precisely  in  this  situation,  crying 
out  at  morning  and  at  evening,  How  shall  I  be  made  new  ?  what 
good  shall  the  forgiveness  of  my  past  sins  do  me,  if  I  be  not  deliver- 
ed from  the  love  of  sin  1  it  is  to  that  man  that  we  would  now,  with 
all  earnestness  and  affection,  point  out  the  example  of  Paul,  and  the 
secret  power  which  wrought  in  him.  "  The  love  of  Christ"  (says 
Paul)  "  constraineth  us."  We,  too,  are  men  of  like  passions  with 
yourselves  ;  that  same  sight  which  you  view  with  dismay  within 
you,  was  in  like  manner  revealed  to  us  in  all  its  discouraging 
power.  Nay,ever  and  anon  the  same  hideous  viewof  ourownhearts 
is  opened  up  to  us.  But  we  have  an  encouragement  which  never 
fails.  The  love  of  the  bleeding  Saviour  constraineth  us.  The 
Spirit  is  given  to  them  that  believe ;  and  that  almighty  agent 
hath  one  argument  that  moves  us  continually — THE  LOVE  OF 

My  present  object,  brethren,  is  to  show  how  this  argument,  in 
the  hand  of  the  Spirit,  does  move  the  believer  to  live  unto  God  ; 
how  so  simple  a  truth  as  the  love  of  Christ  to  man,  continually 


presented  to  the  mind  by  Holy  Ghost,  should  enable  any  man 
to  live  a  life  of  Gospel  holiness  ;  and  if  there  be  one  man  among 
you  whose  great  inquiry  is :  How  shall  I  be  saved  from  sin,  how 
shall  I  walk  as  a  child  of  God  ?  that  is  the  man  of  all  others, 
whose  ear  and  heart  I  am  anxious  to  engage. 

1  The  love  of  Christ  to  man  constraineth  the  believer  to  live  a 
holy  life,  because  that  truth  fakes  away  all  his  dread  and  hatred 
Of  Q0d, — When  Adam  was  unfallen,  God  was  everything  to-  his 
soul ;  and  everything  was  good  and  desirable  to  him,  only  in  so 
far  as  it  had  to  do  with  God.  Every  vein  of  his  body,  so  fearfully 
and  wonderfully  made,  every  leaf  that  rustled  in  the  bowers  of 
Paradise,  every  new  sun  that  rose,  rejoicing  like  a  strong  man  to 
run  his  race,  brought  him  in  every  day  new  subjects  of  godly 
thought  and  of  admiring  praise  ;  and  it  was  only  for  that  reason 
that  he  could  delight  to  look  on  them.  The  flowers  that  appeared 
on  the  earth,  the  singing  of  birds,  and  the  voice  of  the  turtle  heard 
throughout  the  happy  land,  the  fig  tree  putting  forth  her  green  figs, 
and  the  vines  with  the  tender  grapes  giving  a  good  smell, all  these 
combined  to  bring  in  to  him  at  every  pore  a  rich  and  varied  tribute 
of  pleasantness.  And  why?  Just  because  they  brought  into  the 
soul  rich  and  varied  communications  of  the  manifold  grace  of 
Jehovah.  For  just  as  you  may  have  seen  a  child  on  earth  devoted  to 
its  earthly  parent ;  pleased  with  everything  when  he  is  present, 
and  valuing  every  gift  just  as  it  shows  more  of  the  tenderness  of 
that  parent's  heart,  so  was  it  with  the  genuine  child  of  God.  In 
God  he  lived,  and  moved,  and  had  his  being ;  and  not  more  surely 
would  the  blotting  out  the  sun  in  the  heavens  have  taken  away 
that  light  which  is  so  pleasant  to  the  eyes,  than  would  the  hiding 
the  face  of  God  from  him  have  taken  away  the  liyht  of  his  soul, 
and  left  nature  a  dark  and  desolate  wilderness.  But  when  Adam 
fell,  the  fine  gold  became  dim,  the  system  of  his  thoughts  and  lik- 
ings was  just  reversed.  Instead  of  enjoying  God  in  everything 
and  everything  in  God,  everything  now  seemed  hatel'ul  and  dis- 
agreeable to  him,  just  in  as  far  as  it  had  to  do  with  God. 

When  man  sinned,  then  he  feared,  and  hated  Him  whom  he 
feared ;  and  fled  to  all  sin  just  to  flee  from  Him  whom  he  hated. 
So  that,  just  as  you  may  have  seen  a  child  who  has  grievously 
transgressed  against  a  loving  parent,  doing  all  it  can  to  hide  that 
parent  from  its  view;  hurrying  from  his  presence,  and  plunging 
into  other  thoughts  and  occupations,  just  to  rid  itself  of  the  thought 
of  his  justly  offended  father — in  the  very  same  way  when  fallen 
Adam  heard  the  voice  of  the  Lord  God  walking  in  the  garden  in 
the  cool  of  the  day,  that  voice  which,  before  he  sinned,  was  hea- 
venly music  in  his  ears — then  did  Adam  and  his  wife  hide  themselves 
from  the  presence  of  the  Lord,  among  the  trees  of  the  garden. 
And  in  the  same  way  does  every  natural  mnn  run  from  the  voice 
and  presence  of  the  Lord,  not  to  hide  under  the  thick  embower- 
ing leaves  of  Paradise,  but  to  bury  himself  in  cares,  and  business 

SERMON    XXX.  133 

ana  pleasures  and  revellings.  Any  retreat  is  agreeable,  where 
God  is  not ;  any  occupation  is  tolerable,  if  God  be  not  in  the 
thoughts.  Now  I  am  quite  sure  that  many  of  you  may  hear  this 
charge  against  the  natural  man  with  incredulous  indifference,  if 
not  with  indignation.  You  do  not  feel  that  you  hate  God,  or 
dread  his  presence  ;  and,  therefore,  you  say  it  cannot  be  true 
But,  brethren,  when  God  says  of  your  heart,  that  it  is  "  desperate- 
ly wicked,"  yea,  unsearchably  wicked,  who  can  know  it?  when 
God  claims  for  himself  the  privilege  of  knowing  and  trying  the 
heart ;  is  it  not  presumptuous  in  such  ignorant  beings  as  we  are, 
to  say  that  that  is  not  true,  with  respect  to  our  hearts,  which  God 
affirms  to  be  true,  merely  because  we  are  not  conscious  of  it?  God 
saith  that  "  the  carnal  mind  is  enmity  against  God"  that  the  very 
grain  and  substance  of  an  unconverted  mind  is  hatred  against  God, 
absolute,  implacable  hatred  against  him  in  whom  we  live,  and 
move,  and  have  our  being.  It  is  quite  true  thai  we  do  not  feel 
this  hatred  within  us ;  but  that  is  only  an  aggravation  of  our  sin 
and  of  our  danger.  We  have  so  choked  up  the  avenues  of  sell- 
examination,  there  are  so  many  turnings  and  windings,  before  we 
can  arrive  at  the  true  motives  of  our  actions ;  that  our  dread  and 
hatred  of  God,  which  first  moved  man  to  sin,  and  which  are  still 
the  grand  impelling  forces  whereby  Satan  goads  on  the  children  of 
disobedience  ;  these  are  wholly  concealed  from  our  view,  and  you 
cannot  persuade  a  natural  man  that  they  are  really  there.  But 
the  Bible  testifies,  that  out  of  these  two  deadly  roots — dread  of 
God  and  hatred  of  God — grows  up  the  thick  forest  of  sins  with 
which  the  earth  is  blackened  and  overspread.  And  if  there  be 
one  among  you,  brethren,  who  has  been  awakened  by  God  to  know 
what  is  in  his  heart,  I  take  that  man  this  day  to  witness,  that  his 
bitter  cry,  in  the  view  of  all  his  sins,  has  ever  been  :  "  Against  thee, 
thee  only  have  I  sinned." 

If,  then,  dread  of  God,  and  hatred  of  God,  be  the  cause  of  all  our 
sins,  how  shall  we  be  cured  of  the  love  of  sin,  but  by  taking  away 
the  cause  ?  How  do  you  most  effectually  kill  the  noxious  weed  ? 
Is  it  not  by  striking  at  the  root  ?  In  the  love  of  Christ  to  man, 
then — in  that  strange,  unspeakable  gift  of  God,  when  he  laid  down 
his  life  for  his  enemies,  when  he  died  the  just  for  the  unjust,  that 
he  might  bring  us  to  God ;  do  not  you  see  an  object  which,  if 
really  believed  by  the  sinner,  takes  away  all  his  dread  and  all  his 
hatred  of  God  ?  The  root  of  sin  is  severed  from  the  stock.  In 
His  bearing  double  for  all  our  sins,  we  r«,-<j  the  curse  carried  away, 
we  see  God  reconciled.  Why  should  we  fear  any  more  ?  Not 
fearing,  why  should  we  hate  God  any  more  ?  Not  hating  God, 
what  desirableness  can  we  see  in  sin  any  more  ?  Putting  on  the 
righteousness  of  Christ,  we  are  again  placed  as  Adam  was,  with 
God  as  our  fri  3nd.  We  have  no  object  in  sinning  ;  and,  therefore, 
we  do  not  care  to  sin.  In  the  sixth  chapter  of  Romans,  Paul 
;  leeus  to  speak  of  the  believer  sinning,  as  if  the  very  proposition 

18*  SERMON    XXX. 

were  absurd.  "  How  shall  we,  that  are  dead  to  sin;'  that  is 
who  in  Christ  have  already  borne  the  penalty,  "how  shall  we 
live  any  longer  therein  .'"  And  again  he  saith  very  boldly  :  "  Sin 
shall  ?iot  have  dominion  over  you" — it  is  impossible  in  the  nature 
of  things — "  for  ye  are  not  under  the  law,  but  under  grace  ;"  ye 
are  no  longer  under  the  curse  of  a  broken  law,  dreading  and 
haling  God;  ye  are  under  grace;  under  a  system  of  peace  and 
friendship  with  God. 

But  is  there  any  one  ready  to  object  to  me,  that  if  these  things 
be  so,  if  nothing  more  than  that  a  man  be  brought  into  peace  with 
God  is  needful  to  a  holy  life  and  conversation,  how  comes  it  .that 
believers  do  still  sin?  I  answer,  it  is  indeed  too  true  that  believ-- 
ers  do  sin  ;  but  it  is  just  as  true  that  unbelief  is  the  cause  of  their 
sinning.  If,  brethren,  you  and  I  were  to  live  with  our  eye  so 
closely  on  Christ  bearing  double  for  all  our  sins,  freely  offering  to 
all  a  double  righteousness  for  all  our  sins  ;  and  if*  this  constant 
view  of  the  love  of  Christ  maintained  within  us,  as  assuredly  it 
would,  if  we  looked  with  a  straightforward  eye  ;  the  peace  of  God 
which  passeth  all  understanding  ;  the  peace  that  rests  on  nothing 
in  us,  but  upon  the  completeness  that  is  in  Christ,  then,  brethren,  I 
do  say,  that,  frail  and  helpless  as  we  are,  we  should  never  sin  ;  we 
should  not  have  the  slightest  object  in  sinning.  But,  ah  !  my 
friends,  this  is  not  the  way  with  us.  How  often  in  the  day  is  the 
love  of  Christ  quite  out  of  view  !  How  often  is  it  obscured  to  us  ! 
sometimes  hid  from  us  by  God  himself,  to  teach  us  what  we  are. 
How  often  are  we  left  without  the  realizing  sense  of  the  complete- 
ness of  his  offering,  the  perfectness  of  his  righteousness,  and  with- 
out the  will  or  the  confidence  to  claim  an  interest  in  him  !  Who 
can  wonder,  then,  that,  where  there  is  so  much  unbelief,  dread 
and  hatred  of  God  should  again  and  again  creep  in,  and  sin  should 
often  display  its  poisonous  head  ?  The  matter  is  very  plain, 
brethren,  if  only  we  had  spiritual  eyes  to  see  it.  If  we  live  a  life 
of  faith  on  the  Son  of  God,  then  we  shall  assuredly  live  a  life  of 
holiness.  I  do  not  say  we  ought  to  do  so ;  but  I  say,  we  shall,  as 
a  matter  of  necessary  consequence.  But  in  as  far  as  we  do  not 
live  a  life  of  faith,  in  so  far  we  shall  live  a  life  of  unholiness.  It  is 
through  faith  that  God  purifies  the  heart ;  and  there  is  no  other 

Is  there  one  of  you,  then,  brethren,  desirous  of  being  made 
new,  of  being  delivered  from  the  slavery  of  sinful  habits  and  affeo 
tions  ?  We  can  point  you  to  no  other  remedy  but  the  love  of 
Christ.  Behold  how  he  loved  you  !  See  what  he  bore  for  you  ; 
put  your  finger,  as  it  were,  into  the  prints  of  the  nails,  and  thrust 
your  hand  into  his  side ;  and  be  no  more  faithless,  but  believing. 
Under  a  sense  of  your  sin,  flee  to  the  Saviour  of  sinners.  As  the 
timorous  dove  flies  to  hide  itself  in.  the  crevices  of  the  rock,  so  do 
you  flee  to  hiile  yourself  in  the  wounds  of  your  Saviour  ;  and 
when  you  have  found  him,  like  the  shadow  of  a  great  rock  in  a 

SERMON    XXX.  185 

weary  land  ;  when  you  sit  under  his  shadow,  with  great  delight ; 
you  will  find  that  he  hath  slain  all  the  enmity ;  that  he  hath 
accomplished  all  your  warfare.  God  is  now  for  you.  Planted 
together  with  Christ  in  the  likeness  of  his  death,  you  shall  be  also 
in  the  likeness  of  his  resurrection.-  Dead  unto  sin,  you  shall  be 
alive  unto  God. 

2.  The  love  of  Christ  to  man  constraineth  the  believer  to  live  a 
holt/  life ;  because  that  truth  not  only  takes  away  our  fear  and 
hatred,  but  stirs  up  our  love. — When  we  are  brought  to  see  the 
reconciled  face  of  God  in  peace,  that  is  a  great  privilege.  But 
how  can  we  look  upon  that  face,  reconciling  and  reconciled,  and 
not  love  him  who  hath  so  loved  us  !  Love  begets  love.  We  can 
hardly  keep  from  esteeming  those  on  earth  who  really  love  us, 
however  worthless  they  may  be.  But,  ah  !  my  friends,  when  we 
are  convinced  that  God  loves  us,  and  convinced  in  such  a  way  as 
by  the  giving  up  of  his  Son  for  us  all,  how  can  we  but  love  him, 
in  whom  are  all  excellences — everything  to  call  forth  love?  I 
have  already  shown  you  that  the  Gospel  is  a  restorative  scheme; 
it  brings  us  back  to  the  same  state  of  friendship  with  God  which 
Adam  enjoyed,  and  thus  takes  away  the  desire  of  sin.  But  now 
I  wish  to  show  you,  that  the  Gospel  does  far  more  than  restore  us 
to  the  state  from  which  we  fell.  If  rightly  and  consistently  em- 
braced by  us,  it  brings  us  into  a  state  far  better  than  Adam's.  It 
constrains  us  by  a  far  more  powerful  motive.  Ad;im  had  not  this 
strong  love  of  God  to  man  shed  abroad  in  his  heart;  and,  there- 
fore, he  had  not  this  constraining  power  to  make  him  live  to  God. 
But  our  eyes  have  seen  this  great  sight.  Before  us  Christ  hath 
been  evidently  set  forth  crucified.  If  really  we  believe,  his  love 
hath  brought  us  into  peace,  through  pardon  ;  and  because  we  are 
pardoned  and  at  peace  with  God.  the  Holy  Ghost  is  given  us. 
What  to  do?  Why,  just  to  shed  abroad  this  truth  over  our 
hearts,  to  show  us  more  and  more  of  this  love  of  God  to  us,  that 
we  may  be  drawn  to  love  him  who  hath  so  loved  us,  to  live  to  him 
who  died  for -us  and  rose  again. 

It  is  truly  admirable  to  see  how  the  B  ble  way  of  making  us 
holy  is  suited  to  our  nature.  Had  God  proposed  to  frighten  us 
into  a  holy  life,  how  vain  would  have  been  the  attempt !  Men 
have  always  an  idea,  that  if  one  came  from  the  dead  to  tell  us  oi 
the  reality  of  the  doleful  regions  where  dwell,  in  endless  misery, 
the  spirits  of  the  damned,  that  that  would  constrain  us  to  live  a 
holy  life  ;  but,  alas  !  brethren,  what  ignorance  does  this  not  show 
of  our  mysterious  nature  !  Suppose  that  God  should  this  hour  un- 
veil before  our  eyes  the  secrets  of  those  dreadful  abodes  where 
nope  never  comes ;  nay,  suppose,  if  it  were  possible,  that  you 
were  actually  made  to  feel  for  a  season  the  real  pains  of  the  l;ike 
of  living  agony,  and  the  worm  that  never  dies  ;  and  then  that  you 
were  brought  back  again  to  the  earth,  and  placed  in  your  old 
•ituation,  among  your  old  friends  and  companions  ;  do  you  really 

186  SERMON    XXX. 

think  that  there  would  be  any  chance  of  your  walking  with  God 
as  a  child  ?  I  doubt  not  you  would  be  frightened  out  of  your 
positive  sins  ;  the  cup  of  godless  pleasure  would  drop  from  your 
hand  ;  you  would  shudder  at  an  oath,  you  would  tremble  at  a 
falsehood,  because  you  had  seen  and  felt  something  of  the  torment 
which  awaits  the  drunkard,  and  the  swearer,  and  the  liar,  in  the 
world  beyond  the  grave  ;  but  do  you  really  think  that  you  would 
live  to  God,  any  more  than  you  did  ;  that  you  would  serve  him 
better  than  before?  It  is  quite  true  you  might  be  driven  to  give 
larger  charity ;  yea,  all  your  goods  to  feed  the  poor,  and  your 
body  to  be  burned;  you  might  live  strictly  and  soberly,  mos\ 
fearful  of  breaking  one  of  the  commandments,  all  the  rest  of  your 
days  :  but  this  would  not  be  living  to  God  ;  you  would  not  love 
him  one  whit  more.  Ah  !  brethren,  you  are  sadly  blinded  to  your 
curiously  formed  hearts,  if  you  do  not  know  that  love  cannot  be 
forced  ;  no  man  was  ever  frightened  into  love,  and,  therefore,  no 
man  was  ever  frightened  into  holiness. 

But  thrice  blessed  be  God,  he  hath  invented  a  way  more  power- 
ful than  hell  and  all  its  terrors ;  an  argument  mightier  far  than 
even  a  sight  of  those  torments  ;  he  hath  invented  a  way  of  draw- 
ing us  to  holiness.  By  showing  us  the  love  of  his  Son,  he  calleth 
forth  our  love.  He  knew  our  frame,  he  remembered  that  we  were 
dust,  he  knew  all  the  peculiarities  of  our  treacherous  hearts  ;  and, 
therefore,  he  suited  his  way  of  sanctifying  to  the  creature  to  be 
sanctified.  And  thus,  the  Spirit  doth  not  make  use  of  terror  to 
sanctify  us,  but  of  lore :  "  The  love  of  Christ  constraineth  us." 
He  draws  us  by  "  the  cords  of  lov<>,,  by  the  bands  of  a  man"  What 
parent  does  not  know  that  the  true  way  to  gain  the  obedience  of  a 
child,  is  to  gain  the  affections  of  the  child  ?  And  think  you,  God, 
who  gave  us  this  wisdom,  doth  not  himself  know  ?  Think  you  he 
would  set  about  obtaining  the  obedience  of  his  children,  without 
first  of  all  gaining  their  affections  ?  To  gain  our  affections,  bre- 
thren, which  by  nature  rove  over  the  face  of  the  world,  God  hath 
sent  his  son  into  the  world  to  bear  the  curse  of  our  sins. 
**  Though  he  was  rich,  yet  for  our  sakes  he  became  poor,  that  we, 
through  his  poverty,  might  be  made  rich." 

And  oh !  if  there  is  but  one  of  you  who  will  consent  this  day, 
under  a  sense  of  undoneness,  to  flee  for  refuge  to  the  Saviour, 
to  find  in  him  the  forgiveness  of  all  sins  that  are  past,  I  know 
well,  that  from  this  day  forth  you  will  be  like  that  poor  woman 
which  was  a  sinner,  which  stood  at  Christ's  feet  behind  him, 
weeping,  and  began  to  wash  his  feet  with  tears,  and  did  wip» 
them  with  the  hairs  of  her  head ;  and  kissed  his  feet,  and 
anointed  them  with  the  ointment.  Forgiven  much,  you  \\ill 
love  much  ;  loving  much,  you  will  live  to  the  service  of 
Him  whom  you  love.  This"  is  the  grand  master-principle  of 
which  we  spoke  ;  this  is  the  secret  spring  of  all  the  holiness  of 
the  saints.  The  life  of  holiness  is  not  what  the  world  falsely 

SERMON    XXX.  187 

represents  it,  a  life  of  preciseness  and  painfulness,  in  a 
man  crosses  every  affection  of  his  nature.  There  is  no  such 
thing  as  self-denial  in  the  Popish  sense  of  that  word  in  the  reli- 
gion of  the  Bible.  The  system  of  restrictions  and  self-crossings 
is  the  very  system  which  Satan  hath  set  up  as  a  counterfeit  of 
God's  way  of  sanctifying.  It  is  thus  that  Satan  frightens  away 
thousands  from  Gospel  peace  and  Gospel  holiness ;  as  if  to  be 
a  sanctified  man  were  to  be  a  man  who  crossed  every  desire  of 
his  being,  who  did  everything  that  was  disagreeable  and  uncom- 
fortable to  him.  My  friends,  our  text  distinctly  shows  you  that  it 
is  not  so.  We  are  constrained  to  holiness  by  the  love  of  Christ ; 
the  love  of  him  who  loved  us,  is  the  only  cord  by  which  we  are 
bound  to  the  service  of  God.  The  scourge  of  our  affections 
is  the  only  scourge  that  drives  us  to  duty.  Sweet  bands  and 
gentle  scourges  !  Who  would  not  be  under  their  power  ? 

And,  finally,  brethren,  if  Christ's  love  to  us  be  the  object  which 
the  Holy  Ghost  makes  use  of,  at  the  very  first,  to  draw  us  to  the 
service  of  Christ,  it  is  by  means  of  the  same  object  that  he  draws 
us  to  persevere  even  unto  the  end.  So  that  if  you  are  visited 
with  seasons  of  coldness  and  indifference,  if  you  begin  to  be 
•weary,  or  lag  behind  in  the  service  of  God,  behold  !  here  is  the 
remedy :  Look  again  to  the  bleeding  Saviour.  That  Sun  of 
Righteousness  is  the  grand  attractive 'centre,  round  which  all  his 
sai:its  move  swiftly,  and  in  smooth  harmonious  concert, "  not  with- 
out song"  As  long  as  the  believing  eye  is  fixed  upon  his  love, 
th  •  path  of  the  believer  is  easy  and  unimpeded  ;  for  that  love 
always  constraineth.  But  lift  off  the  believing  eye,  and  the  path 
becomes  impracticable,  the  life  of  holiness  a  weariness.  Whoso- 
ever, then,  would  live  a  lit'.'  of  persevering  holiness,  let  him  keep 
his  eye  fixed  on  the  Saviour.  As  long  as  Peter  looked  only  to 
the  Saviour,  he  walked  upon  the  sea  in  safety,  to  go  to  Jesus ; 
but  when  he  looked  around,  and  saw  the  wind  boisterous,  he 
was  afraid,  and  beginning  to  sink,  cried,  "  Lord,  save  me !" 
Just  so  will  it  be  with  you.  As  long  as  you  look  believingly  to 
the  Saviour,  who  loved  you.  and  gave  himself  for  you,  so  long 
you  may  tread  the  waters  of  life's  troubled  sea,  and  the  soles 
of  your  feet  shall  not  be  wet ;  but  venture  to  look  around  upon 
the  winds  and  waves  that  threaten  you  on  every  hand,  and, 
like  Peter,  you  begin  to  sink,  and  cry,  "  Lord,  save  me  !"  How 
just  y,  then,  may  we  address  to  you  the  Saviour's  rebuke  to  Peter  : 
"  O  thou  of  little  faith,  wherefore  didst  thou  doubt  ?"  Look 
ag  iin  to  the  love  of  the  Saviour,  and  behold  that  love  which 
constraineth  thee  to  live  no  more  to  thyself,  but  to  him  that  died 
for  thee  and  rose  again. 

Cullegf  Church,  August  30,  1335 

|88  SERMON    XXXI. 



••  Arise,  shine  ;  for  thy  light  is  come,  and  the  glory  of  the  Lord  is  risen  upon  thee. 

For,  behold,  the  darkness  shall  cover  the  earth,  and  gross  darkness  the  people; 

but  the  Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen  upon  thee.     And 

the  Gentiles  shall  come  to  thy  light,  and  kings  to  the  brightness  of  thy  rising." 

-Isa.  lx.,  1-3 

THESE  words  are  yet  to  be  fulfilled  in  Jerusalem.  It  has  been 
long  trodden  down  by  the  Gentiles,  its  walls  are  desolate,  its  tem- 
ple burnt,  and  the  Mosque  of  Omar  raised  over  it  in  cruel  mock- 
ery. The  ways  of  Zion  do  mourn ;  because  none  come  to  the 
solemn  feasts.  No  sunbeam  pours  upon  the  dark  brow  of  JudaK  ; 
no  star  of  Bethlehem  sparkles  in  their  sky.  But  another  day  is 
at  hand.  The  time  is  coming  when  a  voice  shall  be  heard  jay- 
ing  to  Jerusalem  ;  "  Arise,  shine  ;  for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee." 

Observe,  1.  It  shall  be  a  time  when  the  world  is  in  darkness ; 
"  For,  behold,  the  darkness  shall  cover  the  earth,  and  gross  dark- 
ness the  people."  The  whole  Bible  bears  witness  that  the  time 
when  the  Jew  is  to  be  enlightened  is  to  be  a  time  when  the  world 
is  dark  and  unenlightened.  Paul  says  plainly  that  the  world  will 
be  dead,  one  great  dead  mass,  when  God  gives  life  to  the  Jews  : 
"  If  the  casting  away  of  them  has  been  the  reconciling  of  the 
world,  what  shall  the  receiving  of  them  be,  but  life  from  the  dead  ?" 

2.  In  that  time  of  darkness,  the  Lord  Jesus  shah1  reveal  him- 
self to  the  Jews,  the  veil  shall  be  taken  away,  and  that   glori- 
ous Bridegroom    shall   come   for  h  to  them  :   "  The  Lord    shall 
arise  upon  thee,  and  his  glory  sh-   1  be  seen  upon  thee."     Like  the 
rising  sun  appearing  above  theh  ,1s,  tinging  all  Mount  Olivet  with 
living  gold,  then  pouring  down  upon  the  prostrate  ruins  of  Jeru- 
salem, till  the  holy  hills  smile  again  in  his  cheering  ray  ;  so  shall  it 
be  with  desolated   Judah.     Christ  shall    arise  upon   their   souls, 
the   day   shall   dawn,   and   the   day-star   arise  on  their   hearts. 
Christ  shall  appear  beautiful  and  glorious,  and  they  shall   submit 
with  joy  to  put  on  his  imputed  righteousness.     His  glory,  his 
beauty,  his  comeliness  shall  be  seen  upon  them. 

3.  Observe   the  command  of  God  to  the  enlightened    Jews  : ' 
"  Arise,  shine."     Hitherto  they  have  been  sitting  on  the  ground, 
desolate,  in  darkness  ;  but  when  Christ  is  revealed  to  them,  they 
shall  give  life  to  the  dead  world,  they  shall  be  the  lights  of  a  dark 
world.     The  word  is,  "  Arise,  shine."     As  Christ  rises  upon  them. 
so  they  must  rise  on  the  dark  world  ;  as  Christ  shines  upon  them, 
so  they  must  reflect  his  beauty  and  his  brightness   all  P  round. 
Even  as  the  moon,  in  itself  dark  and  desolate,  does  not  r   ink  in 

SERMON    XXXI.  189 

the  rays  of  the  sun,  but  arises  and  shines,  reflecting  his  beams  on 
the  dark  earth ;  so  shall  it  be  with  the  enlightened  Jews. 

4.  The  effect  :  "  The  Gentiles  shall  come  to  thy  light,  and  kings 
to  the  brightness  of  thy  rising."  When  the  songs  of  the  ransomed 
Israelites  are  heard  in  their  native  mountains,  their  mouth  filled 
with  laughter  and  their  tongue  with  singing,  then  shall  the  nations 
say :  "  The  Lord  hath  done  great  things  for  them."  Ten  men 
cut  of  all  languages  of  the  nations  shall  take  hold  of  the  skirt 
of  him  that  is  a  Jew,  saying  :  "  We  will  go  with  you  ;  for  we  have 
heard  that  God  is  with"  you."  When  the  psalms  of  Israel  itse 
from  under  their  vine  and  their  fig-tree,  even  kings  shall  lay  by 
their  crowns,  and  come  to  learn  of  them  the  way  to  peace. 
Dear  brethren,  pray  for  the  Jews,  pray  for  the  peace  of  Jeru- 
salem. Oh  !  hasten  the  happy  day.  The  Lord  will  hasten  it 
in  his  time. 

Doctrine. — Chrfst  arises  and  shines  upon  souls,  in  order  that 
they  may  arise  and  shine. 

I.  By  nature  men  are  in  a  state  of  darkness.  Verse  2  :  "  Dark- 
ness covers  the  earth,  and  gross  darkness  the  people."  When 
Christ  arises  upon  a  soul,  he  finds  it  in  utter  darkness. 

1.  He  does  not  know  himself. — A  man  in  the  dark  cannot  see 
himself,  he  cannot  see  his  own  hand  before  him,  he  cannot  tell 
whether  his  hands  are  filthy  or  clean  ;  so  is  it  with  all  of  you  who 
are    in    an    unconverted  state.     You  do    not  know    yourselves. 
Yo'ir  fingers  are  defiled,  your  garments  are   stained  ;  but  you 
know  it  not.     Impure    desires    are    written  in    your  heart ;  but 
you   cannot   read  what    is    there.     You    say :    "  Peace,    peace, 
when  there  is  no  peace." 

2.  A  natural  man  shrinks  from  the  light. — A  person  who  has 
been  long  in  a  dark  dungeon,  cannot  bear  the  glaring  light ;  it 
hurts  the  eyes ;  he  starts  back  into   his  darkness  ;  so  is  it  with 
all  unconverted  souls.     You  love  the  darkness  rather  than  the 
light ;  because  your  deeds  are  evil.     When  the  light  of  God's  holy 
law  is  brought  upon  you,  you  shrink  back  from  it.     When  Jesus, 
who  is  the  light  of  the  world,  is  preached  unto  you,  you  shut  your 
eyes  closer  than  before.     Is  there  none  of  you  who  has  felt  that 
when  Christ  is  fully  preached  to  you,  when  you  have  been  com- 
pelled for  a  little  to  bear  the  light  of  his  lovely  countenance  shin- 
ing through  the  Word,  when  you  have  gone  home,  did  you  not 
creep  back  with  delight  to  other  thoughts  of  sin  and  worldlines.s  ? 
The  more  that  sun  shone,  the  more  you  have  closed   your  ey^s. 
Oh  !  how  plainly  you  are  in  darkness,  and  a  lover  of  it. 

3.  A  natural  man  gropes  after  salvation. — A  man  in  the  d;irk 
gropes  like  the  blind.     If  he  wants  to  find  the  door,  he  is  obliged 
to  feel  for  it ;  he  gropes  about,  not  knowing  where  to  place  his 
hand  ;  often  he  goes  in  the  very  opposite  direction  :  so  is  it  with 
natural  men  seeking  salvation,  they  grope  for  it  in  the  dark.    "  Wo 

(90  SERMON    XXXI. 

irrope  for  the  wall  like  the  blind,  and  we  grope  as  if  we  had  no 
eves :  we  stumble  at  noonday  as  in  the  night ;  we  are  in  desolate 
places  as  dead  men."  Isa.  lix.,  10.  Do  you  not  remember  a  time 
whrn  you  were  alarmed  about  your  soul  ?  a  sudden  threatening  of 
doath,  or  the  near  approach  of  a  sacrament,  awakened  you  to 
tremble  for  your  soul.  And  where  did  you  go  for  peace  ?  You 
did  not  know  where  to  go ;  you  groped  for  it ;  you  did  not  know 
where  to  turn  yourself.  You  were  directed  to  Jesus  ;  but  you 
could  comprehend  him  :  "  The  darkness  comprehended  it  not." 
How  plain  that  you  are  in  gross  darkness  ! 

4.  They  know  not  at  what  they  shall  stumble. — A  man  in  the 
dark  does  not  know  what  he  may  come  against.  His  next  step 
may  be  over  a  precipice,  or  upon  dark  mountains  ;  so  is  it  with 
Christless  souls  :  "  The  path  of  the  wicked  is  as  darkness ;  they 
know  not  at  what  they  shall  stumble."  Oh  !  poor  blinded  souls, 
that  walk  so  boldly  in  sin;  ye  know  not  whafye  do.  You  that 
know  you  have  never  come  to  Christ,  and  yet  walk  with  a  light, 
confident  step,  as  if  you  were  to  walk  on  a  smooth  carpet  for  ever, 
awake,  dear  souls.  Do  not  rush  on  in  the  dark  ;  for  fear,  arid  the 
pit,  and  the  snare  are  in  the  way,  and  many  bold  sinners  have  gone 
down  quick  into  hell.  Give  glory  to  the  Lord  before  your  feet 
stumble  on  the  dark  mountains,  and  while  ye  look  for  light,  he  turn 
it  into  the  shadow  of  death,  and  make  it  gross  darkness. 

II.  Learn  how  a  soul  is  brought  into  light  and  peace ;  "  The 
Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen  upon  thee." 

1.  It  is  hy  Christ  rising  upon  the  soul. — The  image  here  is  taken 
from  the  rising  of  the  sun.  When  the  sun  rises,  then  all  is  light ; 
so  when  Christ  rises  upon  the  soul,  all  is  light.  When  God  first 
awakens  a  soul,  he  finds  himself  sitting  in  gross  darkness  and  the 
shadow  of  death ;  he  fears  he  shall  soon  be  cast  into  outei 
darkness.  He  says,  I  must  make  my  way  to  light ;  so  he  strug- 
gles to  justify  himself,  he  tries  to  blot  out  his  past  sins  by  repent- 
ance, he  tries  to  mend  his  life ;  but  he  is  met  by  the  word  :  "  Be- 
hold, all  ye  that  kindle  a  fire,  that  compass  yourselves  about  with 
sparks,  walk  in  the  light  of  your  fire  and  in  the  sparks  that  ye 
have  kindled  ;  this  shall  ye  have  of  mine  hand,  ye  shall  lie  down 
in  sorrow."  So  he  sits  down  in  agony,  in  more  midnight  dark- 
ness than  before ;  but  man's  extremity  is  God's  opportunity.  The 
soul  is  sitting,  as  it  were,  in  a  dungeon  ;  he  sees  no  way  of  peace. 
The  Spirit  opens  the  Word,  and  Christ  shines  through,  Christ  the 
Son  of  God,  the  Lord  our  Righteousness.  The  heart  of  Christ 
is  revealed,  his  love  to  the  lost,  his  undertaking  for  them,  his  surety- 
ship obedience,  his  suretyship  sufferings.  Glorious  Christ !  pre- 
cious Christ !  He  shines  like  a  new  sun,  the  soul  gazes  and  says : 
"  Truly  light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  be- 
hold the  sun."  Has  Christ  risen  upon  you  ?  Has  he  been  re- 
vealed to  you,  that  better  Sun  ?  Oh  !  if  not,  you  are  of  all  men 

SERMON    XXXI.  191 

most  miserable  ;  you  are  sitting  "n  darkness  and  the  shadow  of 
death.  Oh !  what  are  all  the  sparks  of  worldly  pleasure,  what 
are  all  the  fires  and  torches  of  the  world's  kindling?  They  are 
like  the  glowworm's  deceitful  blaze,  they  are  leading  you  to  ruin ; 
they  will  soon  go  out,  and  leave  you  to  the  blackness  of  darkness 
for  ever. 

Anxious  souls,  learn  to  look  out  for  peace, — Oh  !  how  anxiously 
you  search  that  bosom,  to  see  if  there  is  any  change  there  which 
may  give  you  peace.  Now,  change  your  plan.  No  more  gaze 
into  that  foul  dungeon ;  but  look  out  upon  the  glorious  Sun,  look 
upon  Christ :  one  look  to  him  gives  peace. 

Learn  to  wait  for  light. — Be  like  those  that  wait  for  the  morn- 
ing. You  can  no  more  bring  yourself  into  peace  than  you  can 
change  the  course  of  the  sun.  Feel  your  vileness,  feel  your  help- 
lessness, and  wait  on  his  hand  to  take  the  veil  away.  "  I  wait  for 
the  Lord  ;  my  sonl  doth  wait,  and  in  his  word  do  I  hope  ;  my 
soul  \vaiteta  lor  the  Lord  more  than  they  that  watch  for  the  morn- 

2.  C*iri~t's  gjory  is  put  upon  the  soul: — "His  glory  shall  be 
soer  upon  th:  e.'1  It  has  long  been  discovered  that  color  is  nothing 
in  the  object,  but  is  all  thrown  upon  i>  77  the  suli,  and  reflected 
back  again.  Th'  Leaatiful  colors  with  whi^h  this  lovely  world 
is  adorned,  all  proceed  fron<  t'le  s'.a.  His  glory  is  seen  upon  the 
earth.  It  is  all  the  gilt  of  tne  sm  that  the  grass  is  of  that  refresh- 
ing green,  and  the  rivers  arc  hnes  of  waving  blue  ;  it  is  all  the 
gift  of  the  sun  that  the  flowers  are  tinged  with  their  thousand 
glories ;  that  the  petal  of  the  rose  has  its  delicate  blush,  and  the 
lily,  that  neither  toils  nor  spins,  a  brightness  that  is  greater  than 
Solomon's.  Now,  my  dear  souls,  this  is  the  way  in  which  you 
may  be  justified.  You  are  dark,  and  vile,  and  worthless  in  your- 
selves ;  but  Christ's  glory  shall  be  seen  on  you. 

Observe  it  is  His  glory. — If  you  only  consent  to  take  Christ  for 
your  surety,  his  divine  righteousness  is  all  imputed  to  you ;  his 
sufferings,  his  obedience  are  both  yours  Tell  me,  anxious  soul, 
what  are  you  seeking?  "lam  seeking  to  make  myself  appear 
better  in  the  sight  of  God."  Well,  then,  do  you  think  you  will 
ever  make  yourself  appear  as  lovely  and  glorious  as  Jesus  Christ 
in  the  eyes  of  God  ?  "  No,  I  have  no  hope  of  that."  Ah  !  then, 
look  here.  Christ  himself  is  offered  you  for  a  covering ;  put  on 
the  Lord  Jesus  Christ,  and  his  glory  shall  be  seen  upon  thee.  Oh  ! 
that  God  would  open  some  heart  to  believe  the  word  concerning 
Jesus.  Oh !  to  see  dust  and  ashes  clothed  in  the  brightness  and 
beauty  of  Christ !  Oh !  to  see  a  weary  sinner  perfect  in  beauty, 
through  Christ's  comeliness  !  This  is  the  loveliest  sight  in  all  the 
world.  "  His  glory  shall  be  seen  upon  thv." 

III.  The  command  to  all  in  Christ  •  "Arise,  shine"  There  never 
yet  was  a  man  saved  for  himself.  God  never  yet  made  a  Chria- 

1 92  SERMON    XXXI. 

tian  to  be  a  selfish  being.  "  Ye  are  the  salt  of  the  earth."  But 
salt  is  not  for  itself,  but  to  be  used.  A  city  set  on  a  hill  cannot 
be  hid ;  so  a  Christian  is  set  upon  God's  holy  hill  not  to  be  hid. 
No  man  lighteth  a  candle  and  putteth  it  under  a  bushel  or  a  bed. 
but  on  a  candlestick,  and  then  it  gives  light  to  all  that  are  in  the 
house.  But  here  is  a  more  wonderful  comparison  still :  "  Arise, 
shine."  Christians  are  to  become  like  Christ — little  suns,  to  rise 
and  shine  upon  the  dark  world.  He  rises  and  shines  upon  us, 
and  then  says  to  us, "  Arise,  shine."  This  is  Christ's  command  to 
all  on  whom  he  has  arisen :  "  Arise,  shine."  Dear  Christians,  ye 
are  the  lights  of  the  world.  Poor,  and  feeble,  and  dark,  and  sin- 
ful, though  you  be,  Christ  has  risen  upon  you  for  this  very  end, ' 
that  you  might  "  Arise  and  shine." 

1.  Be  like  the  sun,  which  shineth  every  day,  and  in  every  place.— 
Wherever  he  goes  he  carries  light ;  so  do  you.     Some  shine  like 
the  sun  in  public  before  men,  but  are  dark  as  night  in  their  own 
family.     Dear  Christians,  look  more  to  Christ,  and  you  will  shine 
more  constantly. 

2.  Shine  with  Christ's  light. — The   moon  rises  and  shines,  but 
not  with  her  own  light,  she  gathers  all  from  the  sun ;  so  do  you. 
Shine  in  such  a'  way  that  Christ  shall  have  all  the  glory.     They 
shine  brightest  who  feel   most  their  own  darkness,  and  are  most 
clothed  in  Christ's  brightness.     Oh !  wherever  you  go,  make  it 
manifest  that  your  light  and  peace  all  come  from  him  ;  that  it  is 
by  looking  unto  Jesus  that  you  shine  ;  that  your  holiness  all  comes 
from  union  to  him.     "  Let  your  light  so  shine  before  men." 

3.  Make  it  the  business  of  your  life  to  shine. — If  the  sun  were 
to  grow  weary  of  running  his  daily  journey,  and   were  to  give 
over  shining,  would  you  not  say  it  should  be  taken  down  ?  for  did 
not  God  hang  it  in  the  sky  to  give  light  upon  the  earth  ?     Just  so, 
dear  Christians,  if  you  grow  weary  in  well-doing,  in  shining  with 
Christ's  beauty,  in  walking  by  Christ's  Spirit,  you,  too,  should  be 
taken  down  and  cast  away ;  for  did  not  Christ  arise  upon  you  for 
this  very  end,  that  you  might  be  a  light  in  the  world  ?     Ah  !  think 
of  this,  dark,  useless  Christians,  who  are  putting  your  candle  under 
a  bushel.     I  tremble  for  some  who  will  not  lay  themselves  out  for 
Christ.      Ah !    you   are   wronging    yourselves   and   dishonoring 
Christ.     Your  truest  happiness  is  in  shining;  the'  more  you  shine* 
for  Christ,  the  happier  you  will  be.     "To  me  to  live  is  Christ; 
and  to  die,  gain." 

4.  Shine  far  and  near. — You  are  this  day  besought  to  help  your 
brethren  in  the  colonies ;  to  send  them  the  Gospel,  that  the  Sun  of 
Righteousness  may  rise  upon  them.     Obj.  Better  help  the  heathen 
at  home.     Ans.  It  is  quite  right  to  help  the  heathen  at  home  ;  b«t 
it  is  just  as  right  to  help  the  heathen  abroad.     Oh!  that  God 
would  free  you  from  a  narrow  mind,  and  give  you  his  own  divine 
Spirit.     Learn  a  lesson  from  the  sun.     It  shines  both  far  and  near ; 
*t  does  not  pour  its  beams  all  into  one  sunny  valley,  or  on  one 

SERMON    XXXII.  193 

bright  land.  No  ;  it  jpurneys  on  from  shore  to  shore  ;  pours  its 
rich  beams  upon  the  wide  ocean ;  on  the  torrid  sands  of  Africa 
and  the  icy  coasts  of  Greenland.  Go  you  and  do  likewise. 
Shine  as  lights  in  the  world. 

Shine  in  your  closet  in  secret  prayer.  Ah  !  let  your  face  shine 
in  secret  communion  with  God.  Shine  in  your  family ;  that  with- 
out the  word  you  may  gain  their  souls.  Shine  in  your  town ; 
that,  when  you  mingle  with  the  crowd,  it  may  be  as  if  an  angel 
shook  his  wings.  Shine  in  the  world  ;  embrace  every  shore  with 
the  beams  of  living  love.  Oh  !  let  your  heart's  desire  and  prayer 
be,  that  every  soul  may  be  saved.  Be  like  Christ  himself,  who  is 
not  willing  that  any  should  perish.  And  whenever  a  soul  sinks 
into  the  dark  lake  of  eternal  agony,  may  you  be  able  to  lift  up 
your  tearful  eyes  and  say:  Father.  I  have  prayed  to  the  last,  and 
spoken  to  the  last.  "Even  so.  Father;  for  so  it  seemed  good  in 
thy  sight." 



"  When  Jesus  had  thus  said,  he  was  troubled  in  spirit,  and  testified,  and  saia,  Ve- 
rily, verily,  I  say  unto  you,  that  one  of  you  shall  betray  me." — John  xiii.,  2) . 

THERE  are  many  excellent  and  most  Christian  men  who  think 
that  the  feast  of  the  Lord's  Supper  should  never  be  sullied  or 
interrupted  by  allusions  to  those  who  may  be  eating  and  drinking 
unworthily.  They  think  that  when  men  have,  by  their  own 
solemn  act  and  deed,  deliberately  seated  themselves  at  the  table 
of  the  Lord,  that  table  to  which  none  but  believers  in  Jesus  are 
invited,  they  think  that,  for  the  time  being,  at  least,  it  is  the  part 
of  that  charity  which  hopeth  all  things,  to  address  them  as  if  all 
were  the  genuine  disciples  of  Jesus,  and  children  of  God.  These 
good  men  know  well  that  there  are  always  many  intruders  into 
•that  holy  ordinance ;  they  know  that  many  come  from  mere 
custom,  and  a  sense  of  decency,  and  from  a  dislike  to  be  marked 
out  as  openly  irreligious  and  profane ;  and  though  they  feel,  in 
addressing  the  whole  mass  as  Christians,  many  a  rise  of  conscience 
within,  many  a  sad  foreboding  that  the  true  guests  may  be  the  little 
flock,  while  the  intruders  may  be  the  vast  majority  ;  yet  they  do 
not  feel  themselves  called  upon  to  disturb  the  enjoyment  of  the 
believing  flock,  however  few  they  may  be,  by  insinuating  any 
such  dark  suspicion  as  that  there  may  be  some  there  who  have 
already  sold  their  Lord  for  their  sins ;  some  who,  though  they 
may  eat  bread  with  him,  yet  lift  up  the  heel  against  him. 

194  SERMON    XXXII. 

Now,  a  most  complete  answer  to  the  scruples  of  these  good 
men  is  to  be  found  in  the  example  of  our  blessed  Lord.  In  that 
niirht,  so  much  to  be  remembered,  in  which  he  instituted  the 
Lord's  Supper,  a  night  in  which  nothing  but  kindness  and  ten- 
derness flowed  from  his  blessed  lips,  we  find  that  no  fewer  than 
five  times  over  did  he  begin  to  speak  about  his  betrayer.  In 
many  respects  thnt  was  the  most  wonderful  evening  that  ever  was 
in  the  world,  and  that  upper  room  in  Jerusalem  the  most  wonder- 
ful room  that  ever  was  in  the  world.  Never  did  the  shades  of 
evening  gather  round  a  more  wonderful  company,  never  did  the 
walls  of  an  upper  chamber  look  upon  so  wonderful  a  scene.  Three 
strange  events  were  crowded  into  thai  little  space.  1st,  There 
was  the  washing  the  disciples'  feet;  the  Lord  of  glory  stooping  as 
a  servant  to  wash  the  feet  of  poor  worms  !  2d,  There  was  the  last 
passover,  eating  of  the  lamb  and  the  bitter  herbs,  which  had  been 
the  memorial  of  the  dying  Saviour  to  all  believing  Jews,  but  which 
wa«  now  to  come  to  an  end.  '3d,  There  was  the  first  Lord's 
Supper,  the  breaking  of  bread  und  pouring  out  of  wine,  and  the 
giving  and  receiving  of  it,  which  was  to  be  the  memorial  of  his 
dying  love  even  to  the  end  of  the  world.  Oh  !  what  an  as- 
semblage of  love  was  here  !  what  a  meeting  together  of  incidents, 
each  one  more  than  another  picturing  forth  the  inexpressible  love 
of  Jesus !  Oh !  what  an  awfully  tender  hour  was  this !  Oh  ! 
what  an  awfully  tender  joy  was  now  thrilling  through  the  bosoms 
of  his  believing  disciples  !  Oh  !  brethren,  what  an  exulting  glad- 
ness would  now  fill  the- bosom  of  the  courageous  Peter !  what  an 
adoring  love  the  breast  of  the  Israelite  indeed,  the  simple-hearted 
Nathaniel !  and  what  a  breathing  of  unspeakable  affection  in  the 
heart  of  the  beloved  John,  as  he  leaned  on  the  dear  Saviour's 
bosom  !  Oh  !  who  would  break  in  on  such  an  hour  of  holy  joy  with 
harsh  and  cruel  words  about  the  betrayer?  who  would  dare  to 
ruffle  the  -lalm  tranquillity  of  such  a  moment  by  one  word  of  dark 
suspicion?  Hush  !  brethren,  it  is  the  Saviour  that  speaks:  "  Ve- 
rily, verily,  I  say  unto  you  that  one  of  you  shall  betray  me" 

I  trust,  then,  my  friends,  you  see  plainly,  from  the  example  of  our 
blessed  Lord,  that  the  awfully  solemn  warning  of  the  text,  instead  of 
being  a  rash  and  unwarrantable  intrusion  upon  the  joyous  feelings 
with  which  every  true  disciple  should  encompass  the  table  of  the 
Lord,  is,  of  all  other  Scriptures,  the  most  appropriate,  and  the 
most  like  what  Jesus  would  have  us  to  say  upon  this  solemn 
occasion.  It  is  not,  then,  with  the  harshness  of  unfeeling  man, 
but  it  is  with  the  tenderness  of  the  compassionate  Jesus,  that  we 
repeat  these  words  in  your  hearing  :  "  Verily,  verily,  I  say  unto 
you,  that  one  of  you  shall  betray  me." 

There  is  a  cruel  kindness,  almost  too  cruel,  one  would  think, 
for  this  cruel  world,  which  is  sometimes  practised  by  the  friends 
of  a  dying  man,  when  from  day  to  day  they  mark  the  approaches 
of  death  upon  his  pallid  cheek,  and  yet  they  will  not  breathe  a 

SERMON    XXXII.  195 

whisper  of  his  danger  to  him.  They  flatter  him  with  murderous 
lies,  that  he  is  getting  better,  and  will  yet  see  many  days,  when 
his  days  are  numbered.  But  ten  thousand  times  more  cruel,  more 
base  and  unfeeling,  would  that  minister  be,  who,  set  over  you  by 
God  to  care  for  your  never-dying  souls,  should  yet  look  upon 
those  of  you  who  surround  so  willingly  the  table  of  the  Lord,  but 
whose  whole  life,  and  walk,  and  conversation,  proclaim  you  to 
be  the  betrayers  of  that  Lord,  and  not  once  lift  up  the  warning 
crv :  "  Ye  are  not  all  clean.  Verily,  verily,  I  say  unto  you,  that 
one  of  you  shall  betray  me." 

Ques. — What  could  be  Christ's  reason  for  so  often  and  so 
solemnly  speaking  of  his  betrayer  ? 

Ans. — I  can  see  no  other  reason  for  it  but  that  he  might  make 
one  last  effort  to  melt  the  heart  of  his  betrayer. 

Doctrine. — Christ  is  earnestly  seeking  the  salvation  of  those 
unconverted  persons  who  sit  down  at  his  table. 

There  are  two  arguments  running  through  the  whole  of  this 
scene  by  means  of  which  Jesus  tried  to  melt  the  betrayer.  1st, 
His  perfect  knowledge  of  him.  As  if  he  had  said :  I  know  thee, 
Judas  ;  I  know  thy  whole  life  and  history ;  I  know  that  thou  hast 
always  been  a  thief  and  a  traitor  ;  I  know  that  thou  hast  sold  me 
for  thirty  pieces  of  silver ;  I  know  all  thy  plans  and  all  thy  crimes. 
Jri  this  way  he  tried  to  awaken  the  traitor,  to  make  him  feel 
himself  a  lost  sinner.  2d,  His  anxious  love  for  him.  As  if  he 
had  gaid,  I  love  thee,  Judas  ;  I  have  left  the  bosom  of  the  r'ather 
just  for  lost  sinners  like  thee ;  I  pitied  thee  before  the  world  was; 
I  am  quite  willing  still  to  be  a  Saviour  to  thee.  In  this  way  he 
tried  to  win  the  traitor,  to  draw  him  to  himself. 

I.  All  the  Saviour's  dealings  with  Judas  were  intended  to  con- 
vince him  that  he  knew  his  whole  heart :  "  I  know  thee,  Judas, 
and  all  thy  crimes." 

1.  This  was  plainly  his  intention  when  washing  the  disciples' 
feet,  and  telling  them,  that  if  they  be  bathed  in  his  blood,  they 
need  nothing  more  than  to  have  their  feet  washed,  their  daily 
sins  wiped  off  daily:  "  Ye  are  clean  every  whit."     He  then  adds, 
but  "  Ye  are  not  all  clean"     This  was  evidently  intended  as  a  hint 
to  Judas,  to  awaken  his  guilty  conscience. 

2.  And  then,  when  he   had  sat  down  again  to  partake  of  the 
passover  with  them,  and  had  sent  round  the  cup  of  the   passover, 
saying,  as  we  are  told  in  Luke,  *'  Take  this,  and  divide  it  among 
yourselves,"  he  would  not  let  Judas  slumber,  as  if  he  were  un- 
known to  him  ;  but  declares  more   plainly  than   before,  "I  know 
whom  I  have  chosen ;  but  that  the  Scripture  may  be  fulfilled,  He 
that  eateth  bread  with  me  hath  lifted  up  his  heel  against  me.1* 
This  was  evidently  intended  as  a  plainer  intimation  to  Judas,  that, 
ho'wever  concealed  he  might  be  to  others,  he  was  naked  and  laid 
open  to  the  eyes  of  the  Saviour,  with  whom  he  had  to  do. 

196  SERMON    XXXII. 

3.  And,  thirdly,  when  he  was  about  to  put  the  bread  and  wine 
into  tlu-ir  hands, 'to  institute  the  holy  ordinance  of  the  supper,  he 
would  not  do  it  without  a  still  more  convincing  proof  to  the  con- 
science of  Judas  that  he  knew   him  perfectly,  "  As  they  did  eat, 
he  said,  Verily,  I  say  unto  you,  that  one  of  you  shall  betray  me  : 
and    they    were  exceeding  sorrowful,   and  began  every  one  of 
tlu'in  to  say  unto  him,  Lord,  is  it  I  ?     And  he  answered,  lie  it 
is  thatdippeth  his  hand  with  me  in  the  dish  ;  he  it  is  that  betrayeth 
me.     And  Judas  answered  and  said,  Lord,  is  it  I  ?     He  said  unto 
him,  Thou  hast  said."     Here  we  find  the  Saviour  no  longer  deals 
in    hints   and  intimations,   but  tells    him  plainly  he  is  the  man. 
Oh  !  my  friends,  if  we  did  not   know  the    deceitfulncss  of  the 
natural  heart,  how  it  evades  the  most  pointed  declarations  of  the 
Word,  we  would  be  amazed  that  the  heart  of  Judas   was   not 
overwhelmed  with  the  conviction,  "  Thou,  Lord,  seest  me."     But 
no ;  the  arrows  of  the    Saviour,  so  faithfully  directed,  yet  strike 
off  from  his  heart  as  from  a  flinty  rock,  and  Judas  still  sits  at  the 
table  of  the  Lord,  still  secure,  to  receive  with  his  bloody  hands 
(those  hands  which  had  so  lately  received  the  thirty  pieces  of  silver, 
the  price  of  blood)  the  symbols  of  the  Saviour's  broken  body,  which 
he  himself  was  to  betray.      Ah  !  my  friends,  are  there  no  hearts 
here  like  Judas',  from  which  the  plainest  arrows  of  conviction, 
having  written  on  them,  "  Thou  art  the  man,"  glance  off",  without 
even  wounding  ?     Are  there  none  of  you  who  sit,  Judas-like,  with 
unclean  hands  to  receive  the  memorials  of  the  Saviour  whom  you 
are  betraying  ? 

4.  And,  last  of  all,  when  the  feast  of  love  was  over,  when  Ju- 
das, with  unaffected  conscience,  had  swallowed  down  the  bread 
and  wine,  whose  sacred  meaning  he  did  not,  and  could  not,  know; 
Jesus,  deeply  affected,  "  being  troubled  in  spirit,"  made  one  last 
effort,  more  pointed  than  all  that  went  before,  to  thrust  the  arrow 
of  conviction  into  the  heart  of  Judas.     When  the  beloved  John, 
lying  on  Jesus'  breast,  saith  unto  him  :  "  Lord,  who  is  it?     Jesus 
answered,  He  it  is  to  whom  I  shall  give  a  sop  when  I  have  dipped 
it.     And  when  he  had   dipped   the  sop,  he  gave  it"  (unseen,  it 
would  appear,  by  all  the  rest)  "  to  Judas  Iscnriot,  the  son  of  Simon. 
And  Jesus  said  unto  him,  That  thou  doest,  do  quickly."     That  this 
pointed  word  of  the  Lord  was  intended  to  awaken  Judas,  and  for 
no  other  reason,  is  plain  from  the  fact  that  "  no  man  at  the  table 
knew  for  what  intent  he  spake  this  unto  him.     For  some  of  them 
thought,  because  Judas  had  the  bag,  that  Jesus  had  said  unto  him, 
Buy  those  things  that  we  have  need  of  against  the  feast;  or,  that 
he  should  give  something  to  the  poor."     So  secretly,  but  so  power- 
fully, did  the  Saviour  seek  to  awaken  the  slumbering  conscience 
of  the  traitor.     How  was  it  possible  he  could  miss  the  conviction 
that  Christ  knew  all  the  thoughts  and  ir'ents  of  his  heart  ?  how 
did  he  not  fall  down  and  confess  that  God  was  in  him  of  a  truth  ; 
or,  like  the  Samaritan  woman  :  "  Come,  see  a  man  that  told  me 

SERMON    XXXII.  197 

all  things  t'-at  ever  I  did.  Is  not  this  the  Christ?"  But  Satan  had 
his  dark,  mysterious  hold  upon  him;  and  not  more  dark  was  the 
gloomy  night  which  met  his  eyes  as  he  issued  forth  upon  his  mur- 
derous errand,  than  was  the  dark  night  within  his  traitorous  breast. 
Now,  brethren,  the  same  Saviour  is  this  day  in  the  midst  of  us. 
He  walks  in  the  midst  of  the  seven  golden  candlesticks,  his  eyes 
are  like  a  flame  of  fire,  and  he  searcheth  the  reins  and  the  hearts. 
Think  of  this,  you  that  are  open  sinners,  and  yet  dare  to  sit  down 
at  the  table  of  Christ — swearers,  drunkards,  Sabbath-breakers,  un- 
clean. Ministers  and  elders  may  not  know  your  sins :  they  are 
weak  and  short-sighted  men.  Your  very  neighbors  may  not 
know  your  sins  ;  you  may  hide  them  from  your  own  family.  It  is 
easy  to  deceive  man ;  but  to  deceive  Christ  is  impossible.  He 
knows  your  whole  history  ;  he  is  present  at  every  act  of  dishonesty, 
of  filthiness,  of  folly.  The  darkness  and  the  light  are  both  alike 
to  him.  Think  of  this,  you  that  live  in  heart  sins,  rolling  sin  be- 
neath your  tongue  as  a  sweet  morsel ;  you  that  put  on  the  outward 
cloak  of  seriousness  and  sobriety,  that  you  may  jostle  and  sit 
down  among  the  children  of  God ;  you  that  have  the  speech  of 
Canaan  in  your  lips,  but  hatred  and  malice,  and  the  very  breath  of 
hell  in  your  hearts;  you  that  have  the  clothing  of  sheep,  but  in- 
wardly are  ravening  wolves  :  you  that  are  whited  sepulchres, 
beautiful  without,  but  within  full  of  dead  men's  bones  and  all  un- 
cleanness.  Think  of  this,  you  that  know  yourselves  unconverted, 
and  yet  have  dared  to  sit  down  at  the  table  of  Christ.  Christ 
knows  you,  Christ  could  point  to  you,  Christ  could  name  you, 
Christ  could  give  the  sop  to  you.  You  may  be  hidden  to  all  the 
world,  but  you  are  naked  and  open  to  the  eyes  of  him  with  whom 
you  have  to  do.  Oh  !  that  you  would  fall  down  beneath  his  pierc- 
ing glance,  and  say :  "  God  be  merciful  to  me,  a  sinner  !"  Oh  ! 
that  every  one  of  you  would  say :  "  Lord,  is  it  I  ?" 

II.  The  second  argument  which  Christ  made  use  of  to  melt  and 
win  the  heart  of  Judas  was  his  love :  I  have  loved  thee,  Judas, 
and  came  to  save  thee. 

1.  This  was  plainly  his  intention  when  washing  the  disciples' 
feet.  He  did  not  shrink  from  the  traitor's  feet ;  yes,  he  not  only 
stooped  to  wash  the  feet  of  those  who  were  to  forsake  him  and 
flee  ;  he  noc  only  washed  the  feet  of  Peter,  who  was,  before  cock- 
crow, to  deny  him  with  oaths  and  curses  ;  but  he  washed  also  the 
feet  of  Judas,  the  very  feet  which  had  gone,  two  days  before,  to 
the  meeting  of  priests  in  Caiaphas'  palace,  where  he  sold  the  Sa- 
viour for  thirty  pieces  of  silver,  the  value  of  a  slave ;  and  .t  wag 
in  his  hearing  he  spoke  the  gentle  words :  "  If  I  wash  thee  not, 
thou  hast  no  part  with  me."  If,  then,  the  Saviour's  washing  the 
feet  of  the  eleven  was  so  blessed  a  proof  of  his  tenderness  to  his 
own  disciples,  how  much  more  is  his  washing  the  feet  of  him  who 
The  knew)  had  betrayed  him  a  proof  of  his  love  to  sinners,  even 

198  SERMON    XXXII. 

the  chief!  lie  willed  not  the  death  of  Judas,  he  wills  not  the  death 
of  any  one  of  you.  You  think  that,  because  you  have  betrayed 
the  Saviour,  and  come  to  the  feast  without  any  warrant  or  title, 
an  unbidden  intruder,  therefore  Jesus  cannot  love  you.  Alas ! 
this  shows  your  own  heart,  but  not  Christ's  heart.  Behold  Jesus 
washing  the  feet  of  Judas,  and  wiping  them  with  the  towel  where- 
with he  was  girded  ;  behold  his  anxiety  to  awaken  and  to  win  the 
heart  of  the  traitor  Judas  ;  and  then  think  how,  the  more  you  are 
a  traitor  and  a  betrayer,  the  more  doth  Jesus  pity  you,  and  wait 
upon  you,  willing  still  to  wash  and  to  save  you,  saying :  "  Turn 
ye,  turn  ye,  why  will  ye  die  ?" 

2.  The  second  instance  of  Jesus'  love  to  the  traitor  is,  when  he 
had  sat  down  again,  and  was  eating  the  passover  along  with  the 
twelve,  he  did  not  shrink  from  eating  meat  with  the  traitor. 
Yes;  he  not  only  sat  down  to  eat  with  the  eleven  who 
were  to  forsake  him  and  flee,  he  not  only  allowed  John  to 
recline  on  his  bosom,  and  Peter  to  sit  at  the  table,  but  he  suffered 
Judas  to  dip  his  hand  in  the  very  same  dish  with  him,  even  when 
he  knew  that  he  was  fulfilling  that  prophecy  which  is  written  : 
"  He  that  eateth  bread  with  me,  hath  lifted  up  his  heel  against 
me."  It  was  a  blessed  proof  of  the  Saviour's  love  to  his  believ- 
ing disciples,  as  is  recorded  by  Luke,  when  he  said  :  "  With 
desire  have  I  desired  to  eat  this  passover  with  you  before  I  suf- 
fer." One  would  have  thought  that'to  the  eye  of  the  Saviour  this 
passover  must  have  appeared  covered  with  threatening  clouds, 
involved  in  the  deep  gloom  of  the  garden  of  Gethsemane,  and 
the  bloody  cross  from  which  the  sun  himself  hid  his  beams.  You 
always  find,  that  when  you  are  in  immediate  expectation  of  some 
calamity,  it  renders  gloomy  and  uninviting  every  event  that 
bespeaks  its  near  approach.  You  would  have  thought,  then,  that 
the  human  soul  of  Jesus  must  have  shrunk  back  Irom  this  pass- 
over  with  horror.  But  no  ;  he  felt  the  shrinking  of  humanity 
which  more  plainly  showed  itself  in  the  garden,  but  his  love  for 
his  own  disciples  was  stronger  than  all  beside,  and  made  him  look 
forward  to  this  passover,  when  he  was  to  picture  out  to  them  his 
dying  love  more  clearly  than  ever,  with  intense  desire  :  "  With 
desire  have  I  desired  to  eat  this  passover  with  you  before  I  suf- 
fer.'' But  how  much  more  wonderful  is  the  proof  of  the  Saviour's 
love  to  the  unbelieving,  to  those  who  care  not  for  him,  but  are  his 
betrayers  and  murderers — when,  with  such  divine  complacency, 
he  dips  his  hand  in  the  same  dish  with  Judas,  and  tells  him,  at  the 
same  time,  that  he  does  it  not  through  ignorance,  but  that  the 
prophecy  might  be  fulfilled  :  "  He  that  eateth  bread  with  me, 
hath  lifted  up  the  heel  against  me." 

Ah  !  my  unbelieving  friends,  I  know  well  the  dark  suspicions 
that  lurk  in  your  bosoms.  Because  you  have  done  everything 
against  Christ,  you  think  that  he  cannot  have  any  love  for  you ; 
*»ut  behold,  dark  and  proud  sinners,  how  lovingly,  how  tenderly 

SERMON    XXXH.  199 

he  tries,  if  it  may  be,  to  awaken  and  to  win  over  the  heart  of 
Judas  !  and  then  think  how  anxious  he  is  this  day  to  win  and 
awaken  you,  though  you  are  of  sinners  the  chief,  to  bow  that 
brazen  neck,  to  break  that  heart  of  adamant,  to  wring  a  tear  from 
those  eyes  that  never  wept  for  sin. 

3.  The  third  instance  of  Jesus'  love  to  the  traitor  is,  his  faith- 
ful declaration  of  his  danger  to  him :  "  The  Son  of  Man  goeth. 
as  it  is  written  of  him  ;  but  woe  unto  that  man  by  whom  the 
Son  of  Man  is  betrayed  !  It  had  been  good  fur  that  man  if 
he  had  never  been  born."  In  the  two  former  instances  Jesus 
had  shown  his  love,  by  showing  how  willing  he  was  to  save  him 
to* the  very  uttermost,  that  be  would  bear  all  things  to  save 
him  ;  but  now  he  uses  another  way, .he  shows  him  the  terror  of 
the  Lord,  that  if  he  will  persist,  "  it  had  been  good  fur  him  that 
he  had  not  been  born."  As  a  mother,  when  she  wishes  her  child 
to  take  some  wholesome  medicine,  first  wins  upon  its  love,  and 
then,  if  that  will  not  do,  tries  to  win  upon  its  fears  ;  with  the 
same  more  than  mother's  tenderness  did  Jesus  first  try  to  win 
upon  the  affections,  and  now  upon  the  fears  of  Judas.  And  he  is 
the  same  Saviour  this  day  in  the  upper  chambers  of  the  universe 
that  he  was  that  night  in  the  upper  chamber  at  Jerusalem  ;  and  he 
sends  his  messengers  to  you  to  carry  the  same  messages  of  kind- 
ness and  of  love.  It  is  only  in  love  that  he  threatens  you.  And, 
oh  !  that  in  love  we  might  speak  the  threatening  to  you,  that  if 
you  have  no  part  in  Jesus,  and  yet,  by  sitting  down  at  his  table 
are  becoming  guilty  of  the  body  and  blood  of  our  Lord,  it  were 
better  for  you  that  you  had  not  been  born.  It  is  a  happy  thing  to 
live  ;  there  is  a  blessedness  which  cannot  be  expressed  in  having 
life.  The  fly  that  lives  but  fur  a  day,  the  veriest  worm  or  insect 
that  crawls  upon  the  ground,  has  an  amount  of  blessedness  in 
the  very  fact  that  it  lives,  which  it  is  far  beyond  the  skill  of 
man  to  calculate.  To  breathe,  to  move,  to  feel  the  morning 
sun  and  the  evening  breeze,  to  look  out  upon  the  green  world 
and  the  blue  sky ;  all  this  is  happiness  immense,  immeasurable. 
It  never  can  be  said  of  a  fly  or  worm,  that  it  had  better  never 
been  born ;  but.  alas  !  it  may  be  said  of  some  of  you :  If  you 
are  living,  but  not  living  united  to  Christ,  if  you  are  sitting  at 
the  table  of  Christ  and  yet  unconverted,  it  had  been  good  for 
you  that  you  had  not  been  born.  Ah  !  my  friends,  there  was 
once  a  heathen  man  who  always  wept,  and  got  the  name  of 
the  Weeping  Philosopher.  One  would  almost  think  that  he  had 
known  this  truth  which  we  preach  unto  you,  that  if  that  union 
which  you  make  with  the  bread  and  wine  at  the  holy  table  be 
not  a  picture  and  a  seal  of  the  union  between  your  soul  and  the 
Saviour  of  sinners,  you  had  far  better  never  have  bee'n  born. 
Better  not  to  be,  than  to  be  only  in  hell.  "  They  shall  wish  to 
die,  and  shall  not  be  able  ;  they  shall  seek  to  die,  and  death  shall 
flee  from  them." 

200  SERMON    XXXII. 

4.  The  fourth  and  last  instance  of  Jesus'  love  to  the  traitor  ia 
ihr  must  touching  of  all.  After  the  supper  was  over,  Jesus  was 
li't.uMt'd  in  spirit,  and  testified  and  said:  "Verily,  verily,  I  sa^ 
unto  you,  that  one  of  you  shall  betray  me."  It  was  but  a  few 
days  before  that  he  came  riding  down  the  declivity  of  Mount 
Olivet  upon  an  ass's  colt ;  and  his  disciples,  behind  and  before, 
\\  i  TO  all  rejoicing  and  praising  God,  crying  "  Hosanna  !"  and  Jesus 
— what  was  he  doing?  He  was  weeping:  "  When  he  came  near. 
he  beheld  the  city,  and  wept  over  it,  saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  that  belong  unto  thy 
peace!  but  now  they  are  hid  from  thine  eyes."  He  wept  over, 
the  very  city  which  he  doomed  to  destruction.  And  just  so  here  ; 
when  his  disciples  on  every  hand  were  filled  with  a  holy  joy,  and 
John  most  of  all  rejoicing,  for  he  lay  in  the  bosom  of  Immanuel, 
what  was  Christ  doing — the  author  of  all  their  joy?  He  was 
heavy  and  troubled  in  spirit.  He  was  always  the  man  of  sorrows, 
and  acquainted  with  grief,  but  now  a  ruffle  of  deeper  sorrow 
came  over  the  placid  calm  of  his  holy  features :  he  was  troubled 
in  spirit,  and  said :  "  Verily,  verily,  I  say  unto  you,  One  of  you 
shall  betray  me."  He  had  tried  all  arguments  to  move  his 
betrayer ;  he  had  unbosomed  the  tenderness  of  his  love ;  he  had 
shown  the  dreadfulness  of  his  anger ;  but  when  he  saw  that  all 
would  not  do  to  move  his  hard  heart,  when  he  saw  the  heartless 
unconcern  with  which  Judas  could  swallow  down  the  bread,  and 
share  in  the  blessed  cup,  the  spirit  of  the  Saviour  sank  within  him; 
and  the  last  effort  of  his  love  to  awaken  the  impenitent  murderer 
•;vas,  to  unbosom  the  depth  of  his  sorrows,  and  to  breathe  out, 
with  many  sighs,  the  words :  "  Verily,  verily,  I  say  unto  you,  that 
one  of  you  shall  betray  me." 

My  friends,  there  may  be  some  within  these  walls  with  a  heart 
as  hard  as  that  of  Judas.  Like  Judas,  you  are  about  to  partake 
of  the  most  moving  ordinance  the  world  ever  saw;  like  Judas, 
you  may  eat  of  the  bread  and  drink  of  the  wine ;  and  like  Judas, 
your  heart  may  grow  harder,  and  your  life  more  sinful  than  ever. 
And  you  tltink,  then,  that  Jesus  is  your  enemy?  But  what  does 
the  Bible  say  ?  Look  here ;  he  is  troubled  in  spirit ;  he  weeps,  as 
he  did  over  Jerusalem.  Yes ;  he  that  once  shed  his  blood  for 
yeu,  now  sheds  his  tears  for  you.  Immanuel  grieves  that  you 
will  not  be  saved.  He  grieved  over  Judas,  and  he  grieves  over 
you.  He  wept  over  Jerusalem,  and  he  weeps  over  you.  He  has 
uo  pleasure  that  you  should  perish ;  he  had  far  rather  that  you 
would  turn  and  have  life.  There  is  not  within  these  walls  one  of 
you  so  hard,  so  cruel,  so  base,  so  unmoved,  so  far  from  grace  and 
godlines^,  so  Judas-like,  that  Jesus  does  not  grieve  over  your 
hardness;  that  you  will  still  resist  all  his  love;  that  you  will  stil 
fove  death,  and  wrong  your  own  souls.  Oh!  that  the  tears  which 
the  Saviour  shed  over  your  lost  and  perishing  souls  might  fall 
upon  your  hearts  like  drops  of  liquid  fire ;  that  you  might  no  more 


sit  unmelted  under  that  wondrous  love  which  burns  with  so 
vehement  a  flame,  which  many  waters  cannot  quench,  which  all 
your  sins  cannot  smother,  the  love  which  passeth  knowledge. 

t,  Aug.,  1836. 



'  Thus  saith  God  the  Lord,  he  that  created  the  heavens,  and  stretched  them  out ; 
he  that  spread  forth  the  earth,  and  that  which  cometh  out  of  it ;  he  that  giveth 
breath  unto  the  people  upon  it,  and  spirit  to  them  that  walk  therein  :  I  the 
Lord  have  called  thee  in  righteousness,  and  will  hold  thine  hand,  and  will  keep 
thee,  and  give  thee  for  a  covenant  of  the  people,  for  a  light  of  the  Gentiles  ;  to 
open  the  blind  eyes,  to  bring  out  the  prisoners  from  the  prison,  and  them  that 
ait  in  darkness  out  of  the  prison-house.  I  am  the  Lord  ;  that  is  my  name  :  ami 
my  glory  will  I  not  give  to  another,  neither  my  praise  to  graven  images." 
Isa.  xlii.,  5-8. 

IN  this  passage  we  have  some  of  the  most  wonderful  words  that 
ever  were  uttered  in  the  world.  It  is  not  a  man  speaking  to  a 
man,  it  is  not  even  God  speaking  to  a  man,  it  is  God  speaking  to 
his  own  Son.  Oh  !  who  would  not  listen  ?  It  is  as  if  we  were 
secretly  admitted  into  the  counsel  of  God — as  if  we  stood  behind 
the  curtains  of  his  dwelling-place,  or  were  hidden  in  the  clefts  of 
the  rock,  and  overheard  the  words  of  the  Eternal  Father  to  the 
Eternal  Son.  Now,  sometimes  when  you  overhear  a  conversa- 
tion on  earth,  between  two  poor,  perishing  worms,  you  think  it  is 
worth  treasuring  up — you  remember  what  they  said — you  repeat 
it  over  and  over  again.  Oh  !  then,  when  you  overhear  a  conver- 
sation in  heaven — when  God  the  Father  speaks,  and  God  the  Son 
stands  to  receive  his  words,  will  you  not  listen  ?  will  you  not  lay 
up  these  sayings  in  your  heart  ?  » 

God  tells  the  Son  :  1.  That  he  had  called  him  to  his  service — 
had  passed  over  all  his  angels,  and  chosen  him  for  this  difficult 
work.  2.  He  tells  him  that  he  is  not  to  shrink  from  the  difficulties 
of  it.  There  is  an  ocean  of  wrath  to  wade  through,  but  fear  not ; 
I  will  hold  thee  by  the  hand — I  will  keep  thee.  3.  He  tells  him 
that  he  must  be  given  as  a  covenant  Saviour.  However  dear  to 
his  heart,  still,  says  God,  "  I  will  give  thee."  4.  He  encourages 
him  by  the  great  benefit  to  be  gained — that  he  would  be  a  light  to 
whole  nations  of  poor,  blind,  captive  sinners.  5.  That  in  all  this 
he  would  have  his  glory  :  "  My  glory  will  I  not  give  to  another, 
nor  rny  praise  to  graven  images." 

Doctrine. — God  has  provided  the  Saviour,  and  alone  can  reveal 
him ;  and  he  will  keep  this  glory  to  himself. 


T.  God  provided  the  Saviour. — He  snys  here  :  "  I  have  called 
tluv  in  ri^htoousiicsss."  The  meaning  is  :  I  have  called  thee  to 
do  this  work  of  righteousness — to  work  out  this  salvation,  which 
shall  show  me  to  be  a  righteous  God.  God  did,  as  it  were,  look 
round  all  the  creatures,  to  see  whom  he  would  call  to  this  great 
work,  of  being  a  Saviour  of  lost  sinners.  He  looked  upon  the 
earth,  through  all  its  families  ;  but  there  was  none  that  understood, 
there  was  none  that  did  seek  God.  Every  man  had  his  own  curse 
to  bear ;  no  rnan  could  give  a  ransom  for  the  soul  of  his  brother, 
for  the  ransom  of  the  soul  was  precious.  He  looked  round  all  the 
blooming  angels,  as  if  to  say.  Who  will  go  for  me  ?  Seraphim 
and  Cherubim  all  stood,  veiling  their  faces  with  their  wings  ;  but 
he  saw  that  none  of  them  could  bear  infinite  wrath.  They  are 
only  creatures  ;  they  would  be  crushed  eternally  under  the  weight 
of  my  wrath.  These  will  not  do.  He  looked  into  his  oicnbosom. 
There  was  his  eternal  Son — his  dear  Son — his  well-beloved  Son. 
Oh  !  this  will  do.  I  have  found  a  ransom  ;  I  have  laid  help  on  one 
who  is  mighty.  My  Son,  I  have  called  thee  in  righteousness. 

Learn  how  complete  a  Saviour  Christ  is.  God  did  not  choose 
a  man  to  this  great  work — he  did  not  choose  an  angel ;  he  passed 
by  them  all,  and  chose  his  Son.  Why  ?  Because  he  saw  none 
other  would  be  a  sufficient  Saviour.  If  Christ  had  not  been 
enough,  God  never  would  have  called  him  to  it.  God  knew  well 
the  weight  of  his  own  wrath  ;  and,  therefore,  he  provided  an 
almighty  back  to  bear  it.  Trembling  sinner,  do  not  doubt  the 
completeness  of  Christ.  God  knew  all  your  sins  and  your  wrath 
ivhen  he  chose  Christ — that  they  were  both  infinite ;  and  therefore 
he  chose  an  almighty,  an  infinite  Saviour.  Oh !  hide  in  him,  and 
you  are  complete  in  him. 

II.  God  upheld  the  Saviour :  "  I  will  hold  thine  hand,  and  will 
keep  thee."  The  figure  here  seems  taken  from  a  father  and  his 
little  child.  When  a  little  child  has  to  go  over  some  very  rough 
road,  or  to  travel  in  the  darkness,  or  to  wade  through  some  deep 
waters,  he  says  to  his  father :  I  fear  I  shall  be  lost ;  I  shall  not  be 
able  to  go  through.  Nay,  do  not  fear,  the  father  answers  :  "  I 
will  hold  thine  hand ;  I  will  keep  thee."  Such  are  the  words  o' 
the  Father  to  his  dear  Son.  I  would  not  have  dared  to  have 
imagined  them,  if  I  had  not  found  them  in  the  Bible.  When  God 
called  his  Son  to  the  work,  it  could  not  but  be  a  fearful  work  in 
his  eyes.  Christ  knew  well  the  infinite  number  of  men's  sins  ;  for 
he  is  the  searcher  of  hearts  and  trier  of  reins.  He  knew  also  the 
infinite  weight  of  God's  anger  against  these  sins  ;  he  saw  the  dark 
clouds  of  infinite  vengeance  that  were  ready  to  burst  over  the 
head  of  sinners  ;  he  saw  the  infinite  deluge  of  eternal  wrath  that 
was  to  drown  for  ever  the  guilty  world  ;  and,  oh  !  how  dreadful 
his  Father's  anger  was  in  his  eyes ;  for  he  had  known  nothing  but 
his  infinite  love  from  all  eternity.  Oh !  how  could  he  bear  to  lie 


down  under  that  wrath  ?  How  could  he  bear  to  excnange  the 
smile  of  his  Father's  love  for  the  dark  power  of  his  Father's 
anger  ?  How  could  he  bear,  for  the  sake  of  vile  sinners,  to  ex 
change  the  caresses  of  that  God  who  is  love,  for  the  piercings  and 
bruisings  of  his  almighty  hand  ?  Surely  the  very  thought  would 
be  agony.  God  here  comforts  his  Son  under  the  view  :  Yon  sea 
of  wrath  is  deep — its  waves  are  dreadful ;  but  "  I  will  hold  thine 
hand  ;  1  will  keep  thee." 

1.  Learn  from  this  how  dreadful  the  sufferings  of  Christ  were. 
He  needed  God  to  hold  his  hand  ;  he  was  God  himself;  thought 
it  no  robbery  to  be  equal  with  God ;  he  had   the  Spirit  given  to 
him  without  measure:  "  I  have  put  my  Spirit  upon  him  ;"  but  all 
that  would  not  do  :  God  the  Father  must  hold  his  hand  too.     Oh  ! 
think  what  a  weight  must  have  been  crushing  and  bruising  the 
Lamb  of  God,  when  Father,  Son,  and  Holy  Ghost  combined  their 
force  to  hold  him   up.     Oh !  think  what  a  depth  of  agony  must 
have  been  upon  him,  when  he  cried  :  "  What  shall  I  say  ?    Father, 
save  me  from  this  hour:  but  for  this  cause  came  I  unto  this  hour. 
My  soul   is  exceeding  sorrowful,  even  unto  death.     Take  away 
this  cup  from  me" — and  when  the  Father  answered  him:  "I  will 
hold  thine  hand — I  will  keep  thee."     Oh  !  my  friends,  this  is  a 
great  deep.     Cry,  "  O  the  depth  of  the  riches,  both  of  the  wisdom 
and  knowledge  of  God !    How  unsearchable  are  his  judgments, 
and  his  ways  past  finding  out !" 

2.  Learn  the  greatness  of  your  sins.     Remember  Christ  had  no 
sins  of  his  own  ;  no  wrath  was  due  to  himself;  all  that  wrath  he 
bore  was  ours.     You  that  are  believers,  you  have  but  a  small 
sense  of  the  greatness  of  your  sins.     Oh  !    look  here  ;  see  God 
holding  the  hand  of  his  Son,  while  he  wades  through  that  sea  of 
wrath !    Oh  !  surely  a  look  at  a  suffering  Christ  should  keep  you 
in  the   dust  for  ever.      You   must  never  open  your  mouth  any 
more.     And,  oh  !    will  you  not  love  him  who  so  loved  you — 
who  lay  down  under  these  surges  and  billows  of  God's  wrath  for 
you  ? 

You  that  are  unconverted,  see  here  the  dreadful  wrath  that  is 
over  your  souls.  You  think  your  sins  are  very  few,  and  God 
will  not  be  very  angry.  This  is  natural ;  all  natural  men  think 
this  ;  and  yet  see  here  how  dreadful  the  wrath  is  that  is  over  you. 
Even  Christ  trembled  and  started  back  when  he  came  to  bear  it; 
and  how  will  you  do  ?  You  are  not  the  Son  of  God ;  you  have 
no  divinity  within  you,  as  Christ  had;  how  will  you  be  able  to 
bear  the  bruisings  ami  lashings  of  God's  infinite  angor?  You 
h  iv  •  not  the  Spirit  of  God  given  to  you,  as  Christ  had,  without 
m  •a<ure  ;  how  will  you  be  able  to  stand  under  the  outpourings  of 
his  eternal  indignation?  You  have  not  God  to  take  you  by  the 
hand.  God  is  not  your  God,  not  your  friend;  he  has  nowhere 
said  that  he  will  hold  you  by  the  hand ;  ah  1  how  will  you  wade 
through  an  eternal  and  bottomless  sea  of  wrath?  How  will  you 


contend  and  fight  against  the  fiery  billows,  where  there  is  no  crea- 
ture, in  heaven  or  in  earth,  to  hold  you  by  the  hand  ?  Oh  !  my 
friends,  it  is  because  you  are  blind,  that  you  have  no  fears.  Christ 
saw  all  that  is  before  you,  and  it  made  him  tremble  ;  you  do  not 
see  it,  and  therefore  you  do  not  tremble.  You  can  be  happy,  and 
smile,  and  sleep,  and  enjoy  yourselves  ;  but  your  day  of  trembling 
is  at  hand.  Ah  !  woe  is  me  !  how  will  you  stand  upon  the  shore 
of  that  fiery  sea  ?  how  you  will  hang  back,  and  wish  that  you  had 
some  one  to  hold  you  by  the  hand  ;  but  it  will  be  all  in  vain.  Oh  ! 
that  you  were  wise,  that  you  would  remember  your  latter  end; 
that  you  would  consider  this. 

3.  Learn  God's  great  hand  in  Christ's  work.  When  a  fathei 
guides  his  child  through  some  dark  part  of  the  road,  or  through 
some  rapid  stream,  holding  him  by  the  hand,  this  shows  that  the 
father  is  interested  in  the  journey  of  the  child ;  so,  when  God 
says,  "  I  will  hold  thee  by  the  hand,"  this  shows  that  God  has  a 
great  hand  in  Christ's  work.  In  writing,  if  you  hold  the  child's 
hand,  and  guide  the  pen,  then  you  have  a  great  hand  in  the  writing. 
Just  so  did  God  hold  the  hand  of  the  Saviour.  The  work  is  God';; 
as  much  as  Christ's.  Oh  !  that  we  might  give  him  all  the  glory  '. 
Remember,  he  will  not  give  his  glory  to  another. 

III.  God  gave  Christ  for  a  covenant :  "  I  will  give  thee  for  a 
covenant  of  the  people."  "  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  on  him  should  not 
perish."  "  Herein  is  love ;  not  that  we  loved  God.''  God  i.ot 
only  provided  the  Saviour,  and  upheld  him,  but  he  gave  him,  gave 
him  away,  to  be  a  covenant  Saviour  of  the  people,  and  a  light  to 
lighten  the  Gentiles.  When  Abraham  bound  his  son  Isaac  upon 
the  altar,  and  lifted  up  the  knife  to  strike,  this  was  giving  away 
his  son  at  the  command  of  God.  This  is  just  what  God  did.  He 
took  his  son  out  of  his  bosom,  and  gave  him  away  to  be  bound,  to 
be  a  covenant  Saviour  of  the  people.  There  are  not  more  won- 
derful words  in  the  whole  Bible  than  these ;  "  /  will  give  thee" 
'•  God  spared  not  his  own  Son,  but  freely  delivered  him  up  to  the 
death  for  us  all."  The  Son  was  infinitely  dear  to  the  Father.  God 
cannot  but  love  that  which  is  perfectly  holy  and  beautiful.  Now, 
such  was  Christ.  From  all  eternity  there  had  been  the  outgoings 
of  love  and  infinite  admiration  from  the  bosom  of  the  Father  to- 
wards his  well-beloved  Son.  Canst  thou  part  with  me  ?  Canst 
thou  give  me  up  to  the  garden  and  the  cross  ?  "  /  will  give 
thee."  Sinners  were  infinitely  vile  in  the  sight  of  the  Father. 
God  cannot  but  hate  that  which  is  enmity  and  rebellion  to  himself. 
"  He  is  of  purer  eyes  than  to  behold  iniquity."  How  loathsome 
and  hateful  this  world  must  have  been  in  his  eyes,  where  every 
heart  was  enmity  against  him  !  Canst  thou  give  me  up  for  such 
sinners,  for  the  sake  of  such  vile  worms  !  "  Yes,  /  will  give  thee' 

1.  Learn  the  intense  love  of  God  for  sinners.     He  spared  not 


.us  own  Son.  Herein  is  love.  He  loved  the  nappiness  of  his 
Son;  but  he  loved  the  salvation  of  sinners  more.  He  loved  to 
have  his  Son  in  his  bosom  ;  but  he  loved  more  to  have  sinners 
brought  into  his  bosom.  He  cast  out  his  Son,  in  order  to  *ake  us 
m.  Oh  !  sinner,  how  will  you  escape,  if  you  neglect  so  great  a 
salvation  ? 

2.  Learn  that  God  must  have  the  glory  of  this.  He  will  not 
give  his  glory  to  another.  Some  awakened  persons  look  to  God 
as  an  angry,  inexorable  judge ;  but  to  Christ  as  a  smiling  Sa. 
viour,  that  comes  between  us  and  an  angry  Father.  Now,  re 
member,  you  will  never  come  to  peace  as  long  as  you  think  this. 
This  is  robbing  God  of  his  glory.  You  must  believe  in  Christ  and 
believe  in  God.  God  wishes  you  to  honor  the  Son  even  as  you 
honor  the  Father  ;  but  not  more  than  you  honor  the  Father.  You 
will  never  come  to  peace  till  you  look  to  Christ  as  the  gift  of  God, 
till  you  see  that  the  heart  of  God  and  Christ  are  one  in  this  matter, 
till  God  open  a  window  in  his  breast,  and  show  you  the  love 
which  provided,  upheld,  and  gave  up  the  Son. 

IV.  God  gave  Christ  for  a  light :  "  I  will  give  thee  for  alight." 
It  is  God  that  causes  the  sun  to  rise  every  morning,  so  that  the 
dark  shades  of  evening  are  scattered  before  him  ;  so  it  is  God  that 
makes  Christ  rise  upon  the  soul  of  a  sinner. 

1.  By  nature,  men  have  blind  eyes.  They  do  not  know  the 
beauty  of  Christ.  They  read  of  him  in  the  Word,  hear  him 
preached  ;  talked  of;  they  see  no  form  nor  comeliness  in  him  ;  no 
beauty  that  they  should  desire  him.  They  have  eyes,  but  they 
see  not.  2.  By  nature,  men  are  bound  in  prison.  They  serve 
divers  lusts  and  pleasures  ;  they  are  bound  to  selfishness  and  pride, 
and  luxury,  and  lust ;  these  things  compass  them  about  as  with  a 
chain.  3.  By  nature,  men  sit  in  a  dark  prison-house.  They  are 
bound,  but  do  not  see  that  they  are  bound ;  they  do  not  see  their 
misery  ;  they  sit — they  do  not  strive  to  get  free,  but  sit  contented 
and  hnppy  in  their  darksome  dungeon.  Oh  !  unconverted  souls, 
what  a  picture  this  is  of  your  condition  !  Blind — in  prison — con 
tented  in  the  dark  dungeon.  You  will  say,  I  feel  it  not ;  I  an 
contented  and  happy.  Ah  !  does  not  this  just  show  that  this  word 
is  true :  You  are  blind,  you  do  not  see  your  misery  ?  When  a 
blind  man  is  in  darkness,  he  feels  no  pain  from  it.  You  are 
chained  ;  you  do  not  struggle  ;  you  sit  still  in  the  prison-house.  I 
have  often  thought  that  your  very  ease  and  contentment  might 
awaken  you  to  think  that  all  is  not  right. 

Now,  learn,  how  a  change  comes  :  "  I  will  give  thee  for  a  light 
of  the  Gentiles."  It  is  all  the  gift  of  God.  Oh  !  I  fear,  we  little 
understand  this.  There  is  much  robbing  God  of  his  glory,  even 
among  Christians.  When  God  causes  the  sun  to  ris<;,  then  nothing 
can  make  darkness.  The  mists  and  fogs  cannot  keep  back  the 
beams  of  the  sun ;  so,  when  God  causes  Christ  to  rise  on  the  sool 

206  SERMON    XXXIV. 

then  there  is  light.     Revealing  Christ  docs  the  whole  work  for  tha 
soul.     It  awakens,  it  wins,  it  draws,  it  makes  free,  it  makes  holy. 

Qnes.  Has  Christ  been  made  to  rise  upon  your  soul  ?  If  not, 
then  you  are  still  blind,  still  in  chains,  and  in  the  dark  dungeon; 
you  have  neither  peace  nor  holiness.  Oh!  seek  it  from  God  •  cry 
to  him,  that  Christ  may  give  you  light. 

But,  if  Christ  has  been  made  to  rise  on  your  soul,  happy  are 
you.  You  were  sometime  darkness,  but  now  you  are  light  in  the 
Lord.  Walk  as  children  of  the  light.  Now,  see  who  did  it,  and 
give  him  the  praise.  It  is  the  Lord.  God  gave  Christ  to  be  a 
light  to  thy  soul.  Give  him,  and  him  alone,  the  glory.  "My 
glory  I  will  not  give  to  another."  1.  Do  not  give  the  praise  to 
yourself;  do  not  say,  My  own  wisdom  or  my  own  prayers  have 
gotten  me  this.  It  was  all  undeserved  mercy  to  the  chief  of  sin- 
ners. "  My  glory  I  will  not  give  to  another.  2.  Do  not  give  the 
glory  to  ministers.  They  are  often  the  instruments  of  bringing 
souls  to  Christ,  but  they  cannot  make  Christ  arise  on  the  soul, 
any  more  than  they  can  make  the  sun  to  rise  on  the  earth. 
We  can  point  to  the  sun,  though  we  cannot  make  it  rise  ;  so, 
we  can  point  you  to  Christ,  but  cannot  make  him  rise  on  your  soul. 
The  work  is  God's,  and  he  will  have  the  glory.  I  believe  the 
work  is  greatly  hindered  amongst  us  from  the  cause  mentioned. 

Last.  Plead  with  God  to  fulfil  his  word,  that  Christ  may  be  a 
light  to  the  nations.  It  is  as  easy  with  God  to  make  Christ  rise  on 
many  souls  as  upon  one.  Show  him  that  it  is  for  his  glory  that  a 
nation  be  born  in  a  day.  Give  him  no  rest  till  he  pour  down  the 
Spirit  on  all  our  families,  till  there  be  a  great  looking  unto  Jesus,  and 
rejoicing  in  him.  Take  thine  own  glory,  O  Lord,  give  it  to  no 
other  ;  neither  thy  praise  to  graven  images. 

•Sf.  Peter's,  Jan.  7, 1838. 



'  •  Remember  these,  0  Jacob  and  Israel ;  for  thou  art  my  servant :  I  have  form?  i 
thee;  thou  art  my  servant:  0  Israel,  thou  shalt  not  be  forgotten  of  me.  I 
have  blotted  out,  as  a  thick  cloud,  thy  transgressions,  and,  as  a  cloud,  thy  sins : 
return  unto  me  ;  for  I  have  redeemed  thee." — Isa.  xliv.,  21,  22. 

IN  these  words  God  contrasts  the  happy  condition  of  his  chosen 
people  with  that  of  the  poor  blind  idolaters  whom  he  had  been 
describing  in  the  verses  before.  Ah  !  my  friends,  to  the  eye  of 
man,  there  may  be  little  difference  between  the  children  of  the 
wicked  one  and  the  children  of  God  ;  but,  to  the  eye  of  God,  they 
are  as  different  as  the  chaff  from  the  wheat,  as  the  lily  from  the 


thorn.  Of  you  that  arc  Christless,  God  says,  "  He  feedeth  on 
ashes"  (verse  20)  ;  but  Jo  you  that  are  his  children, "  Remember 
these,  O  Jacob."  May  God  open  our  eyes  to  see  wonders  out  of 
this  Scripture  ! 

I.  All  that  have  come  to  Christ  are  forgiven  :  "  I  have  blotted 
out.'' — Verse  22. 

1.  Observe  the  completeness  of  their  forgiveness :  "  I  have  blotted 
out  as  a  thick  cloud."     This  complete  forgiveness  is  many  ways 
showed  forth   in  the  Bible.     1st,  It  is  compared  to  the  change 
produced  on  clothes  by  washing  or  dyeing  them  :  "  Though  thy 
sins   be  as  scarlet,  yet  shall  they  be  white  as  snow"  (Isa.  i.,  18)  ; 
and  again,  "  Unto  Him  that  loved  us,  and  washed  us  from  our 
sins    in   his  blood."      2d,  Again,   to    something    covered   over: 
"  Blessed  is  the  man  whose  transgression  is  forgiven,  whose  sin 
is  covered."     And  Jesus  says,  "  Buy  of  me  white  raiment,  that 
thou  mayest  be  clothed,  and  that  the  shame  of  thy  nakedness  do 
not  appear."      3d,  Again,  it  is  compared  to  something  lost.     He- 
zekiah  says,  "  Thou  hast  cast  all  my  sins  behind  thy  back  ;"  Micah, 
"  Thou  wilt  cast  all  their  sins  into  the  depths  of  the  sea."     But 
still  they  may  be  near  at  hand  ?     No :  "  As  far  as  east  is  distant 
from  the  west." — Ps.  ciii.,  12.     But  if  God  were  to  seek  for  them  ? 
"In  those  days,  and  in   that   time,  shall  the  iniquity  of  Israel  be 
sought  for,  and  there  shall  be  none ;  and   the  sins  of  Judah,  and 
they  shall  not  be  found." — Jer.   1.,  20.     4th,  To  something  for- 
gotten :  "  Thy  sins  and  thine  iniquities  will  I  remember  no  more." 
"  All  his  transgressions  that  he  hath  done,  they  shall  not  be  men- 
tioned   unto    him."     5th,   To   something  blotted  out.     Although 
they  be  washed,  covered,  lost,  forgotten,  yet  they  will  still  remain 
in  God's  record,  yes,  they  will ;  but  how  ? — Blotted  out. 

Any  of  you  that  believe  in  Jesus,  do  you  take  the  Son  of  God 
as  your  Surety  ?  Take  this  word  to  yourself.  See  what  the  page 
will  be  like  on  which  thy  sins  are  written.  It  will  be  one  great 
blot ;  one  thick  cloud.  When  you  look  on  the  clouds,  can  you 
read  anything  written  there  ? — no  more  can  God  read  any  of  thy 
sins,  O  believer  in  Jesus. 

2.  Observe,  it  is  present  forgiveness.     It  is  not,  I  will  blot  out ; 
but,  "  I  have  blotted  out."     Some  say,  I  hope  God  will  forgive  me. 
Ah  !  my  friends,  you  greatly  mistake  the  Bible  :  a  present  forgive- 
ness is  offered  to  you.     The  moment  a  soul  closes  with  Christ, 
that  moment  is  this  word  true  of  him  :    "  I  have  blotted  out." 
"  There   is   now  no  condemnation  to  them    that   are   in  Christ 

Ques.  Has  God  blotted  out  your  sins  ?  1st,  Most  say  I  don't 
know  ;  I  never  inquired.  Oh  !  sinner,  if  you  never  inquired,  then 
I  will  answer  for  you ;  There  is  not  one  of  them  blotted  out 
Every  evil  thought,  and  word,  and  deed  you  have  done,  is  written 
•gainst  you ;  you  will  meet  them  all  another  day.  A  deceived 

208  SERMON    XXXIV. 

heart  hath  turned  thee  aside,  and  thou  dost  not  know  that  there  is 
a  lie  in  thy  right  hand.  2d,  Some  say,  It  is  impossible  to  tell ;  I 
never  saw  the  book  of  God's  remembrance;  how  can  I  tell? 
True,  you  never  saw  the  book  of  God's  remembrance,  and  yet 
there  is  another  book,  and  if  you  would  search  it  much,  and  be- 
lieve the  word  concerning  Jesus,  you  would  come  to  know  that 
you  are  forgiven.  Oh,  yes  !  it  is  quite  possible.  David  tasted  it, 
and  thousands  since  David  have  blessed  God  for  forgiving  all  their 
iniquities.  The  woman  that  touched  the  hem  of  Christ's  garment 
felt  in  herself  that  she  was  made  whole.  She  was  no  physician, 
and  yet  she  knew  that  she  was  well.  When  a  man  has  a  burden 
on  his  back,  if  you  lift  it  off,  he  knows  it  at  once ;  so  does  the  heavy  ' 
laden  soul  that  comes  to  Jesus,  he  finds  rest. 

3.  Observe  who  blots:  "I,  even 'I,  am  he  that  blotteth  out  thy 
transgressions." — Isa.  xliii.,  25.  1st,  Some  try  to  blot  out  their  own 
sins ;  I  will  be  grieved,  and  sorry  for  my  sins,  says  one.  I  will 
blot  them  out  with  tears.  I  will  pray  to  God,  and  cover  my  past 
sins  with  my  earnest  prayers,  says  another.  I. will  mend  my  life 
and  cover  my  naked  soul  with  good  deeds,  says  another.  But  no ; 
this  is  all  vain  ;  God  alone  can  blot  out.  Either  he  will  do  it,  or 
it  will  not  be  done :  "  I,  even  I,  am  he."  2d,  Some  hope  that 
Christ  will  blot  out  their  sins,  unknown  to  the  Father.  They  think 
that  Christ  is  very  willing  to  be  a  Saviour,  but  not  so  the  Father. 
But  no  ;  Christ  and  the  Father  are  one.  If  you  come  to  Christ, 
God  himself  will  do  it,  and  will  tell  you, "  I  have  done  it." 

Speak  to  unforgiven  souls :  Unhappy  man  !  You  have  many 
pleasures  and  many  friends ;  but  one  thing  you  want — the  forgive- 
ness of  sins.  Do  you  think  you  would  not  be  happier,  lighter  in 
heart,  if  you  were  forgiven  ?  Oh !  how  miserable  are  all  your 
daily  employments  and  pleasures,  when  you  know  that  hell  is  open- 
ing its  mouth  for  you.  God  has  never  blotted  out  your  sins  ;  yet 
you  might  be  forgiven :  "  Unto  you,  O  men,  I  call ;  and  my  words 
are  to  the  sons  of  men."  Come  to  Christ,  and  God  will  abun- 
dantly pardon. 

II.  All  that  have  come  to  Christ  are  God's  servants.  "  Thou  art 
my  servant,  thou  art  my  servant."  Two  reasons  are  given  :  1.  "  I 
have  redeemed  thee ;"  2.  "  I  have  formed  thee."  1st,  Because 
redeemed.  When  a  man  consents  that  Christ  shall  be  his  Surety, 
he  feels  that  he  is  not  his  own,  but  bought  with  a  price.  So  David 
felt :  "  Truly  I  am  thy  servant ;  I  am  thy  servant,  and  the  son  of 
thine  handmaid  :  thou  hast  loosed  my  bonds."  So  Paul  felt,  when 
he  lay  gasping  on  the  ground  :  "  Lord,  what  wilt  thou  have  me  to 
do  ?"  Before  conversion,  the  unconverted  thinks  that  he  is  his 
own  :  May  I  not  do  what  I  will  with  mine  own  ?  He  was  the 
willing  slave  of  the  devil.  But  when  he  sees  the  price  laid  down 
for  him,  he  feels  that  the  Lord  has  redeemed  him  out  of  the  house 
of  bondage.  Now  he  says,  I  am  the  Lord's.  Now  he  is  more 

SERMON    XXXIV.  209 

the  servant  of  the  Lc.a  than  ever  he  was  of  the  devil.  Oh  !  dear 
Christians,  would  that  I  could  see  more  of  this  among  you,  a  de- 
voting of  yourselves  unto  the  Lord ;  "  for  thou  art  my  servant , 
thou  art  my  servant."  2d,  Because  formed  by  God :  "  I  made 
thee,  and  formed  thee  from  the  womb." — Isa.  xliv.,  2.  The  whole 
work  of  grace  is  the  Lord's  doing,  and  wondrous  in  our  eyes. 
Paul  says :  "  It  pleased  the  Lord,  who  separated  me  from  my 
mother's  womb,  to  reveal  his  Son  in  me  ;"  and  God  to  Jeremiah: 
"  Before  I  formed  thee  in  the  belly,  I  knew  thee ;  and  before  thou 
earnest  out  of  the  womb,  I  sanctified  thee."  God  marks  his  own 
from  their  mother's  womb.  When  infants,  God  treasures  up  every 
prayer  for  them.  Every  mother's  tears  he  puts  into  his  bottle,  her 
sighs  into  his  book.  In  boyhood,  he  preserves  their  souls  from 
death,  gives  them  times  of  awakening,  fixes  words  in  their  me- 
mory :  "  I  girded  thee,  though  thou  hast  not  known  me."  When 
his  time  comes,  he  guides  them  to  some  fitting  ministry  ;  or,  by 
some  sore  trial,  awakens,  leads  to  Christ,  draws,  wins,  comforts, 
builds  the  soul.  He  is  a  faithful  Creator.  "  Sing,  O  heavens ! 
for  the  Lord  hath  done  it."  That  soul  becomes  a  servant  in- 

Some  of  you  know  that  God  has  formed  you.  You  can  trace 
liis  hand,  guiding  you  ever  since  you  were  born,  girding  you  when 
you  did  not  know  him,  in  the  mother  that  wrestled  for  you,  in  dear 
ones  that  prayed  for  you,  now  in  their  lonely  grave,  in  the  minis- 
ters that  you  have  been  brought  to,  in  the  texts  they  have  been 
guided  to.  O  be  the  Lord's  servant !  let  him  bore  thine  ear.  Bear 
in  your  body  the  marks  of  the  Lord  Jesus. 

III.  Souls  in  Christ  shall  not  be  forgotten  of  God :  "  Thou  shalt 
not  be  forgotten  of  me."  The  children  of  God.  often  think  their 
God  has  forgotten  them.  Often,  when  they  fall  into  sin  and  dark- 
ness, they  feel  cut  off  from  God,  as  if  his  mercies  were  clean  gone 
for  ever.  But  learn  here  that  God  never  forgets  the  soul  that  is 
in  Christ  Jesus. 

1.  So  it  was  with  Moses  in  the  land  of  Midian.  For  forty 
years  he  thought  God  had  forgotten  his  people.  He  wandered 
about  as  a  shepherd  in  the  wilderness  for  forty  years,  sad  and  de- 
solate. But  h;id  God  really  forgotten  his  people  ?  No ;  he  ap- 
peared in  a  flaming  fire  in  a  bush,  and  said  :  "  1  have  seen,  I  have 
seen  the  affliction  of  my  people,  and  I  have  heard  heir  groaning, 
and  am  come  down  to  deliver  them  ;  for  /  know  iheir  sorrows." 
God  knows  thy  sorrows,  O  soul  in  Christ.  2.  So  it  was  with  Du- 
vid,  in  Ps.  Ixxvii.,  xiii.,  and  xxxi.  3.  So  it  was  with  Hezekiah, 
when  God  told  him  he  must  die.  Hezekiah  wept  sore :  "  Like  a 
crane  or  a  swallow  so  did  I  chatter ;  I  did  mourn  is  a  dove :  mine 
eyes  fail  with  looking  upward :  O  Lord,  I  am  oppressed  ;  under- 
take for  me."  Isa.  xxxviii.,  14.  Did  God  forget  him  ?  No  ;  God 
•aid  this  word  to  him :  "  I  have  heard  thy  praver,  I  have  seen  thy 

210  SERMON    XXXIV. 

ti  ars;  I  will  add  unto  thy  days  fifteen  years."  God  never  forgets 
the  soui  in  Christ.  4.  So  shall  it  be  with  God's  ancient  people: 
"  Zion  said,  The  Lord  hath  forsaken  me,  and  my  Lord  hath  for- 
gotten me.  Can  a  woman  forget  her  sucking  child,  that  she 
should  not  have  compassion  on  the  son  of  her  womb  ?  yea,  they 
may  forget,  yet  will  I  not  forget  thee."  Isa.  xlix.  14,  15.  5.  So 
it  is  in  the  words  of  the  text :  "  Thou  shall  not  be  forgotten  of 
me."  The  world  may  forget  thee,  thy  friends,  thy  father,  thy 
mother,  may  forsake  thee  ;  yet  "  thou  shalt  not  be  forgotten  of 

A  word  to  souls  in  Christ. — The  Lord  cannot  forget  you.  If 
you  stood  before  God  in  your  own  righteousness,  then  I  see  how" 
you  might  be  separated  from  his  love  and  care ;  for  your  frames 
vary,  your  goodness  is  like  the  morning  cloud  and  early  dew. 
But  you  stand  before  him  in  Christ :  and  Christ  is  the  same  yes- 
terday, to-day,  and  for  ever.  You  shall  be  held  in  everlasting 
remembrance.  The  world  may  forget  you,  your  friends  may  for- 
get you,  for  this  is  a  forgetting  world,  you  may  not  have  a  tomb- 
stone over  your  grave ;  but  God  will  not  forget  you,  Christ  will 
put  your  name  beside  that  of  his  faithful  martyr,  Antipas.  In  life, 
in  death,  in  eternity,  thou  "  shall  not  be  forgotten  of  me." 

IV.  A  redeemed  soul  should  return  unto  God :  "  Return  unto  me." 
The  sin  and  misery  of  every  natural  soul  is  in  going  away  from 
God.  Adam  hid  himself  from  the  presence  of  God.  So  Isaiah 
complains ;  "  They  have  provoked  the  Holy  One  of  Israel  to  an- 
ger :  they  are  gone  away  backward."  And  God  says  :  "  What 
iniquity  have  ycur  fathers  found  in  me,  that  they  are  gone  far  from 
me  ?"  "  Can  a  maid  forget  her  ornaments,  or  a  bride  her  attire  ? 
yet  my  people  have  forgotten  me  days  without  number."  But 
when  a  soul  has  come  to  Christ,  there  is  no  more  reason  why  he 
should  return  unto  God.  "  Return  unto  me,  for  I  have  redeemed 
thee."  "  Through  Jesus,  we  both  have  access  by  one  Spirit  unto 
the  Father."  "  I  am  the  way  ;  no  man  cometh  unto  the  Father, 
but  by  me." 

Dear  brethren  in  Christ,  let  me  entreat  you  to  return  unto  the 

1.  Come  into  the  arms  of  his  love. — When  God  has  redeemed 
a  soul,  he  wants  to  have  him  in  his  arms,  he  wants  to  fall  upon  his 
neck  and  kiss  him.  See  how  he  tries  to  win  the  soul !  tells  all 
that  he  has  done  for  him,  all  that  he  will  do  ;  and  adds  :  "  Return 
unto  me ;  for  I  have  redeemed  thee."  Oh  !  why  are  ye  fearful, 
ye  of  little  faith  ?  Why  do  you  hang  back,  and  will  not  venture 
near  to  God  ?  Why  do  you  not  run  to  him  ?  Some  say :  I  am 
afraid  of  past  sins.  Oh  !  but  hear  his  word  :  "  I  have  blotted  out. 
Return  unto  me,  for  I  have  redeemed  thee."  Some  say :  I  am 
afraid  he  cannot  wish  such  a  sinful,  weak  thing  as  I  beside  him. 
Oh  1  foolish,  and  slow  of  heart  to  believe  his  own  word.  Does  he 

SERMON    XXXV.  211 

not  speak  plain  enough  and  kind  enough?     "  Return  unto  me,  for 
I  have  redeemed  thee." 

2.  Come  into   communion   with    him;   daily   walk    with   him 
Enoch  walked  with  God.     Once  Adam  walked  with  God  in  pa- 
radise, as  easily,  Herbert  says,  "as  you  may  walk  from  one  room 
to  another."     He  talked  with  him  concerning  his  judgments.     Oh  ! 
come  unto  thy  God,  redeemed,  forgiven  soul.     Acquaint  thyself 
with  God,  and  be  at  peace.     Come  to  him ;  do  not  rest  short  of 
him.     You  think  it  a  great  thing  to  know  a  lively  Christian  ;  oh  . 
how  infinitely  better  to  know  God.     It  is  your  infinite  blessedness. 
You  will  get  more  knowledge  in  one  hour  with  God,  than  in  all 
your  life  spent  with  man.     You  will  get  more  holiness  from  im- 
mediate conversing  with  God,  than  from  all  other  means  of  grace 
put " together.     Indeed,  the  means  are  empty  vanity,  unless  you 
come  to  God  in  them.     "  Return  unto  me ;  for  I  have  redeemed 

3.  To  the  backslider. — Guilty  soul,  you  have  been  within  the 
veil ;  you  know  the  peace  that  Jesus  gives ;  you  know  the  joy  of 
the  smile  of  God.     But  you  have  left  all  this,  and  gone  away 
backward.     Guilty  soul,  you  have  done  worse  than  the  world. 
Worldly  men  never  served  Christ  as  you  have  done.     They  have 
spit  on  him,  and  buffeted  him,  and  crucified  him ;  but  you  have 
wounded  him  in  the  house  of  his  friends:  "It  was  not  an  enemy 
that  reproached  mo;  then  I  could  have  borne  it;  but  thou,  my 
friend  and  mine  acquaintance."     Guilty  soul,  what  says  God  unto 
thee  ?     "  Depart  thou   cursed  ?"     No :  "  Return  unto  me  :    for  I 
have  redeemed  thee."     "Return,  O  backsliding  daughter;  for  I 
am  married  unto  you."     Return,  sinner,  thy  God  calleth  thee  ;  the 
God  that  chose  thee,  the  Saviour  that  died  for  thee,  the  Comforter 
that  renewed  thee.     "  Return  unto  me  ;  for  I  have  redeemed  thee." 

St.  Peter's,  July  8,  1838. 



"  For  I  will  pour  water  upon  him  that  is  thirsty,  and  floods  upon  the  dry  ground  :  I 
will  pour  my  Spirit  upon  thy  Seed,  and  my  blessing  upon  thine  offspring:  and 
they  shall  spring  up  as  among  the  grass,  as  willows  by  the  water  courses." — Isa. 
Xliv.,  3,  4. 

THESE  words  describe  a  time  of  refreshing.  There  are  no  words 
in  the  whole  Bible  that  have  been  oftener  in  my  heart,  and  oftener 
on  my  tongue  than  these,  since  I  began  my  ministry  among  you. 
And  yet,  although  God  has  never,  from  the  very  first  day  left  us 

212  SERMON    XXXV. 

without  some  tokens  of  his  presence,  yet  he  has  never  fulfilled  thi> 
promise ;  and  I  have  taken  it  up  to-day,  in  order  that  we  ma) 
consider  it  more  fully,  and  plead  it  more  anxiously  with  God. 
For,  as  Rutherford  said,  "My  record  is  on  high,  that  your  heaven 
would  be  like  two  heavens  to  me ;  and  the  salvation  of  you  all. 
like  two  salvations  to  me." 

1.  Who  is  the  author  in  a  work  of  grace  ?     It  is  God  :  "  I  will 

1.  It  is  God  who  begins  a  work  of  anxiety  in  dead  souls.  So 
it  is  in  Zech.  xii. :  "  I  will  pour  out  the  Spirit  of  grace  and  sup- 
plications, and  they  shall  look  upon  me  whom  they  have  pierced 
and  mourn."  And  so  the  promise  is  in  John  xvi. :  "  When  he  is 
come,  he  will  convince  the  world  of  sin  ;  because  they  believe  not 
on  me."  And  so  is  the  passage  of  Ezek.  xxxvii. :  "  Come  from  the 
four  winds,  O  breath,  and  breathe  upon  these  slain,  that  they  may 
live."  If  any  of  you  have  been  awakened,  and  made  to  beat  upon 
the  breast,  it  is  God,  and  God  alone  that  hath  done  it.  If  ever  we 
are  to  see  a  time  of  wide-spread  concern  among  your  families, 
children  asking  their  parents,  parents  asking  their  children,  people 
asking  their  ministers,  "  What  must  I  do  to  be  saved  ?"  if  ever  we 
are  to  see  such  a  time  as  Mr.  Edwards  speaks  of,  when  there  was 
scarcely  a  single  person  in  the  whole  town  left  unconcerned  about 
the  great  things  of  the  eternal  world,  God  must  pour  out  the  Spi- 
rit :  "  I  will  pour." 

2.  It   is   God    who  carries   on   the    work,   leading   awakened 
persons  to  Christ.     "I  will  pour  out  my  Spirit  upon  all  flesh,' 
"and  whosoever  shall  call   upon   the  name  of  the  Lord  shall  be 
delivered."     Joel   ii.,  28,   32.     And  again,  in  John:  "He  shall 
convince  the  world  of  righteousness."     Jf  ever  we  are  to  see  souls 
flying  like  a  cloud,  and  like  doves,  to  Jesus  Christ,  if  ever  we  are 
to  see  multitudes  of  you  fleeing  to  that  city  of  refuge,  if  ever  we 
are  to  see    parents   rejoicing   over  their  children   as    new-born, 
husbands  rejoicing  over  their  wives,  and  wives  over  their  husbands, 
God  must  pour  out  the  Spirit.     He  is  the  author  and  finisher  of  a 
work  of  grace  :  "  I  will  pour." 

3.  It  is  God  who    enlarges    his    people.      You  remember,  in 
Zech.  iv.,  how  the  olive  trees  supplied  the  golden  candlesticks 
with  oil — they  emptied  the  golden  oil  out  of  themselves.     If  there 
is  little  oil,*  the  lamps  burn  dim  ;    if  much  oil,  the  lamps  begin 
to  blaze.     Ah  !  if  ever  we  are  to  see  you  who  are  children  -of 
God  greatly  enlarged,  your  hearts  filled  with  joy,  your  lips  filled 
with  praises  ;  if  ever  we  are  to  see  you  growing  like  willows 
beside  the  water-courses,  filled  with  all  the  fullness  of  God — God 
must  pour  down  his  Spirit.     He  must  fulfil  his  word  ;  for  he  is 
the  Alpha  and  Omega — the  author  and  finisher  of  a  work  of  grace  * 
"  I  will  pour." 

First  Lesson. — Learn  to  look  beyond  ministers  for  a  work  of 

SERMON    XXXV.  21? 

grace.  God  has  given  much  honor  to  his  ministers  ;  but  not 
the  pouring  out  of  the  Spirit.  He  keeps  that  in  his  own  hand 
"  I  will  pour."  "  It  is  not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord  of  hosts."  Alas  !  we  would  have  little 
hope,  if  it  depended  upon  ministers  ;  for  where  are  our  men  of 
might  now  1  God  is  as  able  to  do  it  for  to-day  as  he  was  at 
the  day  of  Pentecost ;  but  men  are  taken  up  with  ministers,  and 
not  with  God.  As  long  as  you  look  to  ministers,  God  cannot 
pour ;  for  you  would  s<iy  it  came  from  man.  Ah  !  cease  from 
man,  whose  breath  is  in  his  nostrils.  One  would  think  we  would 
be  humbled  in  the  dust  by  this  time.  In  how  many  parishes  of 
Scotland  has  God  raised  up  faithful  men,  who  cease  not  day 
and  night  to  warn  every  one  with  tears  !  and  yet  still  the  heavens 
are  like  brass,  and  the  earth  like  iron.  Why  1  Just  because 
your  eye  is  on  man,  and  not  on  God.  Oh  !  look  off  man  to  him, 
and  he  will  pour ;  and  his  shall  be  all  the  glory. 

Second  Lesson. — Learn  good  hope  of  revival  in  our  day. 

Third  Lessor.— Learn  that  we  should  pray  for  it.  We  are 
often  for  preaching  to  awaken  others  ;  but  we  should  be  more 
upon  praying  for  it.  Prayer  is  more  powerful  than  preaching. 
It  is  prayer  that  gives  preaching  all  its  power.  I  observe  that 
some  Christians  are  very  ready  to  censure  ministers,  and  to 
complain  of  their  preaching — of  their  coldness — their  unfaithful- 
ness. God  forbid  that  I  should  ever  defend  unfaithful  preaching, 
or  coldness,  or  deadness,  in  the  ambassador  of  Christ  !  May  my 
right  hand  sooner  forget  its  cunning  !  But  I  do  say,  where  lies 
/he  blame  of  unfaithfulness  ? — where,  but  in  the  want  of  faith- 
ful praying  ?  Why,  the  very  hands  of  Moses  would  have  fallen 
down,  had  they  not  been  held  up  by  his  faithful  people.  Come, 
then,  ye  wrestlers  with  God — ye  that  climb  Jacobs  ladder — 
ye  that  wrestle  Jacob's  wrestling — strive  you  with  God,  that  he 
may  fulfil  his  word  :  "  I  will  pour." 

II.  God  begins  with  thirsty  souls  :  "  I  will  pour  water  upon  him 
that  is  thirsty." 

1.  Awakened  persons. — There  are  often  souls  that  have  been^a 
long  time  un  ler  the  awakening  hand  of  God.  God  has  led  them 
into  trouble,  but  not.  into  peace.  He  has  taken  them  down  into 
the  wilderness,  and  there  they  wander  about  in  search  of  re- 
freshing waters  ;  but  they  find  none.  They  wander  from  moun- 
tain to  hill  seeking  rest,  and  finding  none ;  they  go  from  well  to 
well,  seeking  a  drop  of  water  to  cool  their  tongue ;  they  go  from 
minister  to  minister,  from  sacrament  to  sacrament,  opening  their 
mouth,  and  panting  earnestly ;  yet  they  find  no  peace.  These  are 
thirsty  souls.  Now,  it  is  a  sweet  thought  that  God  begins  with 
such  :  "  I  will  pour  water  upon  him  that  is  thirsty."  The  whole 
Bil>le  shows  that  God  has  a  peculiar  tenderness  for  such  as  are 
thirsty.  Christ,  who  is  the  express  image  of  God,  had  a  peculiar 

214  SERMON    XXXV. 

tenderness  lor  them  :  "  The  Lord  God  hath  given  me  the  tongue 
of  the  learned,  that  I  should  know  how  to  speak  a  word  in  season 
to  him  that  is  weary."  "  Come  unto  me,  all  ye  that  are  weary 
and  heavy  laden,  and  I  will  give  you  rest."  "  If  any  man  thirst, 
let  him  come  unto  me  and  drink."  Many  of  his  cures  were  in- 
tended to  win  the  hearts  of  these  burdened  souls.  The  woman 
that  had  spent  all  upon  other  physicians,  and  was  nothing  better 
but  rather  worse,  no  sooner  touched  the  hem  of  his  garment, 
than  she  was  made  whole.  Another  cried  after  him,  "  Lord,  help 
me,"  yet  he  answered  not  a  word  ;  but  at  last  said  :  "O  woman, 
great  is  thy  faith  ;  be  it  unto  thee  even  as  thou  wilt."  Another 
was  bowed  down  eighteen  years  ;  but  Jesus  laid  his  hands  on  her, 
and  immediately  she  was  made  straight. 

Weary  sinner,  (1.)  This  is  Jesus  ;  this  is  what  he  wants  to  do 
for  you :  "  I  will  pour  water  upon  him  that  is  thirsty."  Only  be- 
lieve that  he  is  willing  and  able,  and  it  shall  be  done.  (2.)  Learn 
that  it  must  come  from  his  hand.  In  vain  you  go  to  other  physi- 
cians ;  you  will  be  nothing  better,  but  rather  worse.  Wait  on 
him  ;  kneel  and  worship  him.  saying :  "  Lord,  help  me."  (3.)  Oh  ! 
long  for  a  time  of  refreshing,  that  weary  souls  may  be  brought 
into  peace.  If  we  go  on  in  this  every-day  way,  these  burdened 
souls  may  perish — may  sink  uncomforted  into  the  grave.  Arise, 
and  plead  with  God,  that  he  may  arise  and  fulfil  his  word  :  "I  will 
pour  water  upon  him  that  is  thirsty." 

2.  Thirsty  believers. — All  believers  should  be  thirsty;  aias! 
few  are.  Signs:  1.  Much  thirst  after  the  Word. — When  two 
travellers  are  going  through  the  wilderness,  you  may  know  which 
of  them  is  thirsty,  by  his  always  looking  out  for  wells.  How 
gladly  Israel  came  to  Elim,  where  were  twelve  wells  of  water, 
and  seventy  palm  trees  !  So  it  is  with  thirsty  believers  ;  they 
Dve  the  Word,  read  and  preached,  they  thirst  for  it  more  ant 
more.  Is  it  so  with  you,  dear  believing  brethren  ?  In  Scotland 
long  ago,  it  used  to  be  so.  Often,  alter  the  blessing  was  pro 
nounced,  the  people  would  not  go  away  till  they  heard  more 
Ah  !  children  of  God,  it  is  a  fearful  sign  to  see  little  thirst  in  you 
I  ,do  not  wonder  much  when  the  world  stay  away  from  GUI 
meetings  for  the  Word  and  prayer  ;  but,  ah  !  when  you  do,  1 
am  dumb,  my  soul  will  weep  in  secret  places  for  your  pride. 
I  say,  God  grant  that  we  may  not  have  a  famine  of  ihe  Word  ere 
long.  (2.)  Much  prayer. — When  a  little  child  is  thirsty  for  its 
mother's  breast,  it  will  not  keep  silence  ;  no  more  will  a  child  of 
God  who  is  thirsty.  Thirst  will  lead  you  to  the  secret  well, 
where  you  may  draw  unseen  the  living  water.  It  will  lead  you 
to  united  prayer.  If  the  town  were  in  want  of  water,  and  thirst 
staring  every  man  in  the  face,  would  you  not  meet  one  with  another, 
and  consult,  and  help  to  dig  new  wells  ?  Now,  the  town  is  in 
want  of  grace,  souls  are  perishing  for  lack  of  it,  and  you  your- 
selves are  languishing.  Oh!  meet  to  pray.  "If  two  of  you 

SERMON   XXXV.  215 

ghall  agree  on  earth  as  touching  anything  that  they  shall  ask, 
it  shall  be  done  for  them  of  my  Father  which  is  in  heaven." 
(3.)  Desire  to  grow  in  grace. — Some  persons  are  contented 
when  they  come  to  Christ.  They  sink  back,  as  it  were,  into  ac 
easy  chair,  they  ask  no  more,  they  wish  no  more.  This  must  not 
be.  If  you  are  thirsty  believers,  you  will  seek  salvation  as  much 
after  conversion  as  before  it.  "  Forgetting  those  things  which 
are  behind,  and  reaching  forth  unto  those  things  which  are 
before,  press  towards  the  mark  for  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus." 

To  thirsty  souls. — Dear  children,  I  look  for  the  first  drops  of 
grace  among  you,  in  answer  to  your  prayers,  to  fill  your  panting 
mouths.  Oh,  yes,  he.  will  pour.  "  A  vineyard  of  red  wine,  I  the 
Lord  do  keep  it ;  I  will  water  it  every  moment :  lest  any  hurt  it, 
I  will  keep  it  night  and  day." — Isa.  xxvii.,  2,  3.  "  With  joy  shall 
ye  draw  water  out  of  the  wells  of  salvation." — Isa.  xii.,  3. 

III.  God  pours  floods  on  the  dry  ground. — The  dry  ground 
represents  those  who  are  dead  in  trespasses  and  sins.  Just  as 
you  have  seen  the  ground,  in  a  dry  summer,  all  parched  and  dry, 
cracking  and  open,  yet  it  speaks  not,  it  asks  riot  the  clouds  to  fall ; 
so  is  it  with  most  in  our  parishes.  They  are  all  dead  and  dry, 
parched  and  withered,  without  a  prayer  for  grace,  without  even 
a  desire  for  it.  Yet  what  says  God  ?  '•  I  will  pour  floods  upon 
them,"  Marks  : — 

1.  They  do  not  pray. — I  believe  there  are  many  in  our  parishes 
who  do  not    make    a    habit  of  secret    prayer,  who,  neither    in 
their  closet  nor   in   the  embowering  shade,  ever  pour  out  their 
heart  to  God.     I  believe  there  are  many  who  are  dropping  into 
hell  who  never  so  much  as  said  :  "  God  be  merciful  to  me,  a  sin- 
ner."    Ah  !  these  are  the  dry  ground.     Oh  !  it  is  sad  to  think  that 
the  souls  that  are  nearest  to  hell  are  the  souls  that  pray  least 
to  be  delivered  from  it. 

2.  They  do  not  wish  a  work  of  grace  in  their  souls. — I  believe 
many  of  you  came  to  the  house  of  God  to-day  who  would  rather 
lose  house,  and  home,  and  friends,  than  have  a  work  of  grace 
done  in  your  heart.     Nothing  would  terrify  you  so  much  as  the 
idea  that  God    might  make  you  a  praying  Christian.     Ah  !  you 
are  the  dry  gtound  ;  you  love  death. 

3.  Those  who  do  not  attend  to  the   preached  Word. — I    have 
heard  anxious  persons  declare  that  they  never  heard  a  sermon 
in  all  their  life    till    they  were  awakened,   that    they  regularly 
thought  about    something  else   all    the    time.     I    believe  this  is 
the  way  with   many  of  you.     You   are  the   dry  ground.     What 
will  God    pour  out  on  you  ?     Floods,  floods  of  wrath  ?     No  ; 
floods  of  grace,  floods  of  the  Spirit,  floods  of  blessing.     Oh  !  the 
mercy    of  God,  it   passes  all  understanding.     You  deserve  the 
flood* that  came  on   the   world   of  the  ungodly:  but  he  offers 

216  SERMON    XXXV. 

floods  of  blessing.     You  deserve  the  rain  of  Sodom ;  but,  behold 
he  offers  floods  of  his  Spirit. 

First  Lesson. — Learn  how  much  you  are  interested  that  there 
should  be  a  work  of  grace  in  our  day.  You  are  the  very  persona 
who  do  not  care  about  lively  preaching ;  who  ridicule  prayer- 
meetings,  and  put  a  mock  on  secret  prayer ;  and  yet  you  are  the 
very  persons  that  are  most  concerned.  Ah  !  poor  dry  ground 
eouls,  you  should  be  the  first  to  cry  out  for  lively  ministers ;  you 
should  go  round  the  Christians,  and,  on  your  bended  knees,  entreat 
them  to  come  out  to  our  prayer-meeting.  You,  more  than  all  the 
rest,  should  wait  for  the  fulfilment  of  this  word ;  for  if  it  come 
not,  oh !  what  will  come  of  you  ?  Poor  dead,  dead  souls,  you ' 
cannot  pray  for  yourselves !  One  by  one,  you  will  drop  into  a 
sad  eternity. 

Second  Lesson. — Learn,  Christians,  to  pray  for  floods.  It  is 
God's  word,  he  puts  it  into  your  mouth.  Oh  !  do  not  ask  for  drops, 
when  God  offers  floods.  "  Open  thy  mouth  and  I  will  fill  it." 

IV.  Effects. 

1.  Saved   souls   will  be  like  grass.     They  shall  spring  up  as 
grass.     So,  in  Ps.  Ixxii.:  "  They  of  the  city  shall  be  like  grass  of 
the  earth."     Many  will  be  awakened,  many  saved.     At  present, 
Christ's  people  are  like  a  single  lily  amongst  many  thorns ;  but  in 
a  time  of  grace   they  shall   be  like  grass.     Count  the  blades  of 
grass  that  spring  in  the  clear  shining  after  a  rain  ;  so  many  shall 
Christ's  people  be.     Count  the  drops  of  dew  that  come  from  the 
womb  of  the  morning,  shining  like  diamonds  in  the  morning  sun ; 
so  shall  Chri-sit's  people  be  in  a  day  of  his  power.     Count  the  stars 
that  sparkle  in  night's  black   mantle  ;  so  shall  Abraham's  seed  be. 
Count  the  duet  of  the  earth ;  so  shall  Israel  be  in  the  day  of  an 
outpoured   Spirit.     Oh  !  pray  for  an  outpoured  Spirit,  ye  men  of 
prayer,  that  there  may  be  many  raised   up  in  our  day  to  call  him 

2.  Believers  shall  grow  like  willows.     There  is  nothing  more 
distressing  in  our  day  than  the  want  of  growth  among  the  chil- 
dren of  God.     They  do  not  seem  to  press  forward,  they  do  not 
seem  to  be  running  a  race.     When  I  compare  this  year  with  last 
year,  alas !  where  is  the  difference  ?   the   same  weaknesses,  the 
same  coldness ;   nay,  I  fear,  greater  languor  in   divine  things. 
How  different  when  the  Spirit  is  poured  out !     They  shall  be  like 
willows.     You  have  seen  the  willow,  how  it  grows,  ceases  not 
day  or  night,  ever  growing,  ever  shooting  out  new  branches. 
Cut  k  down,  it  springs  again.     Ah  !  so  would  you  be,  dear  Chris- 
tians, if  there  were  a  flood-time  of  the  Spirit,  a  day  of  Pentecost. 
(1.)  Then  there  would  be  less  care  about  your  business  and  your 
workshop,  more  love  of  prayer  and   sweet  praises.     (2.)  There 
would  be  more  change  in  your  heart,  victory  over  the  world,  the 
devil,  and  the  flesh.     You  would  come  out,  and  be  separate.     (3.) 

SERMON    XXXVI.  217 

In  affliction,  you  would  grow  in  sweet  submission,  humility 
meekness.  There  was  a  time  in  Scotland  when  Sabbath-days  were 
growing  days.  Hungry  souls  came  to  the  Word,  and  went  away 
filled  with  good  things.  They  came  like  Martha,  and  went  away 
like  Mary.  They  came  like  Samson,  when  his  locks  were  shorn, 
and  went  away  like  Samson  when  his  locks  were  grown. 

3.  Self-dedrcation.  "  One  shall  say,  I  am  the  Lord's.''  Oh ! 
there  is  no  greater  joy  than  for  a  believing  soul  to  give  himself  all 
to  God.  This  has  always  been  the  way  in  times  of  refreshing. 
It  was  so  at  Pentecost.  First  they  gave  their  ownselves  unto  the 
Lord.  It  was  so  with  Boston,  and  Dodd ridge,  and  Edwards,  and 
all  the  holy  men  of  old.  "  I  have  this  day  been  before  God,"  says 
Edwards,  "and  have  given  myseif — all  that  I  am  and  have — to 
God ;  so  that  I  am  in  no  respect  my  own.  I  can  challenge  no 
right  in  myself,  in  this  understanding,  this  will,  these  affections. 
Neither  have  I  right  to  this  body,  or  any  of  its  members ;  no 
right  to  this  tongue,  these  hands,  these  feet,  these  eyes,  these  ears. 
I  have  given  myself  clean  away."  Oh  !  would  that  you  knew  the 
joy  of  giving  yourself  away.  You  cannot  keep  yourself.  Oh  ! 
this  day  try  and  give  all  to  Him.  Lie  in  his  hand.  Little  children, 
O  that  you  would  become  like  him  who  said  :  "  I  am  God's  boy 
altogether,  mother  !"  Write  on  your  hand ;  "  I  am  the  Lord's." 
St.  Peter's,  July  1,1838. 


>v»  • 


«  Samuel  grew  and  the  Lord  was  with  him,  and  did  let  none  of  his  words  fall  to  the 
ground!" — 1  Sam.  iii.,  19 

IT  has  long  been  a  matter  of  sad  and  solemn  inquiry  to  me,  what 
is  the  cause  of  the  little  success  that  attends  the  preaching  of  the 
Gospel  in  our  day,  and,  in  particular,  in  my  own  parish.  Many 
reasons  have  risen  up  before  me. 

1.  There  are  reasons  in  ministers.  (1.)  The  flocks  are  too 
large  to  be  cared  for  by  the  shepherd.  My  own  flock  is  just  four 
times  the  size  a  flock  used  to  be  in  the  days  of  our  fathers  ;  so  that 
I  am  called  upon  to  do  the  work  of  four  ministers,  and  am  left,  like 
Issacliar,  couching  down  between  two  burdens.  '  (2.)  Again,  there 
is  little  union  in  prayer  among  the  ministers.  Heartburnings  and 
jealousies,  and  cold  suspicions,  seem  to  put  a  sad  bar  in  the  way  to 
this  so  necessary  union.  (3.)  Again,  comparing  ministers  now  with 
ministers  long  ago,  it  is  to  be  feared  there  is  not  that  longing 
for  the  conversion  of  their  people  which  there  used  to  be  ;  little 

218  SERMON    XXXVI. 

weeping  between  the  porch  and  the  altar  ;  little  wrestling  with 
God  in  secret  for  a  blessing  on  the  Word ;  little  travailing  in  birth 
till  Christ  be  formed  in  their  people  the  hope  of  glory.  It  is  said 
of  the  excellent  Alleine,  that  he  was  "  infinitely,  insatiably  greedy 
of  the  conversion  of  souls."  It  is  to  be  feared  there  is  little  of  this 
greediness  now.  Matthew  Henry  used  to  say  :  "  I  would  think  it 
a  greater  happiness  to  gain  one  soul  to  Christ,  than  mountains  of 
silver  and  gold  to  myself."  We  have  few  Matthew  Henrys  now 
Samuel  Rutherford  used  to  say  to  his  flock  :  "  My  witness  is  above, 
that  your  heaven  would  be  two  heavens  to  me ;  and  the  salvation 
of  you  all  as  two  salvations  to  me."*  Oh  that  God  would  give  us 
something  of  this  Spirit  now  ! 

2.  There  are  reasons  in  Christians.     (1.)  There  seems  little 
appetite  for  the  word  among  Christians.     I  do  not  mean  that  there 
is  little  hearing — oh,  no — this  is  an  age  for  hearing  sermons ;  but 
there  is  little  hearing  the  Word  for  all  that.     "  One  says  :  I  am  of 
Paul  ;   and  another,  I  of  Apollos  ;  and  I  of  Cephas ;  and  I  of 
Christ."     You  come  to  hear  the  word  of  man,  but  not  the  word 
of  God.     You  go  away  judging  and  criticising,  instead  of  laying 
it  to  heart.     Oh,  for  the  time   when  Christians,  like  new  born 
babes,  would  desire  the  sine  3re  milk  of  the  Word,  that  they  might 
grow  thereby  !     (2.)  Little  prayer.     Two  farmers  possessed  two 
fields  that  lay  next  to  each  other.  The  one  had  rich  crops,  the  other 
very  scanty  ones.   "  How  comes  it,"  said  the  one  to  the  other, "  that 
your  fields  bear  so  well,  and  mine  so  poorly,  when  my  land  is  as 
good  as  yours  T     "  Why.  neighbor,"  said  the  other, "  the  reason  is 
this,  you  only  sow  your  field,  but  I  both  sow  mine  and  harrow  in  the 
seed."     Just  so,  my  dear  friends,  there  is  little  fruit  among  Chris- 
tians, because  there  is  little  harrowing  in  by  prayer.     I  think  I 
could  name  many  Christians  among  you  who  do  not  know  one 
another  and  never  pray  with  one  another.     What  wonder  that 
ther  3  is  little  fruit ! 

3.  Reasons  in  unconverted.  (1.)  There  is  much  keeping  away 
from  the  house  of  God.     I  suppose  there  are  at  least  a  thousand 
persons  in  my  parish  who  never  enter  the  house  of  God.     Ah  ! 
how  shall  we  catch  these  souls,  when  they  keep  so  far  from  the 
net  ?     (2.)  Again,  many  come  only  in  the  afternoons.     The  very 
souls  that  have  the  most  need  to  hear  are  those  which  come  but 
once.     How  do  you  expect  a  work  of  God,  when  you  cast  such 
open  contempt  upon  his  ordinance  ?     (3.)  Again,  how  many  keep 
out  of  the  way  when  we  visit  in  your  houses,  lest  some   word 
should  strike  upon  your  conscience,  and  you  should  convert  and 
be  healed !     How  often,  when  I  preach  in  your  houses,  do  I  find 
ten  women  for  every  man  !     Have  the  men  no  souls  that  they  keep 
away  from  God's  holy  ordinance  ?     (4.)  Again,  there  is  an  awful 
profaning  of  the  two  sacraments  of  baptism  and  the  Lord's  supper. 

•  Robert  Bruce— John  Welsh.— Revivalist,  No.  74. 

SERMON    XXXVI.  21  & 

The  whole  Bible  declares  that  they  are  intended  only  for  those 
who  have  been  born  ngain  ;  yet  how  many  rush  forward  to  them 
with  mad  and  daring  hand,  drawing  down  the  curse  of  a  seared 
conscience  and  a  stony  heart ! 

These  are  painful  truths — enough  to  break  the  heart  of  any 
Christian  man  that  labors  among  you.  Ah  !  where  is  the  wonder 
that  God  should  be  a  stranger  in  the  land,  and  like  a  wayfaring 
man,  that  turns  aside  to  tarry  for  a  night  ?  And  yet  this  word 
comes  like  a  beam  of  sunshine  in  a  storm  ;  God  be  praised  for  it ! 
"  Samuel  grew,  and  the  Lord  was  with  him,  and  did~let  none  of 
his  words  lall  to  the  ground."  Samuel  was  young  in  years,  and 
it  pleased  God  to  cast  him  in  days  just  as  wicked  as  ours  ;  and 
how  did  God  encourage  him  ?  In  two  ways.  1st,  God  was  with 
him. — God  stood  at  his  right  hand,  so  that  he  could  not  be  moved. 
2d,  God  did  let  none  of  his  words  fall  to  the  ground.  May  the 
Lord  give  us  both  these  encouragements  this  day  ! 

Doctrine. — God  will  not  let  one  word  of  his  ministers  fall  to  the 

I.  The  Word  often  works  visibly. 

In  most  cases  a  work  of  grace  is  very  visible.  1.  When  the 
Spirit  awakens  the  soul  to  know  its  lost  condition,  there  are  very 
generally  evident  marks  of  awakening.  The  jailor  trembled,  and 
sprung  in,  and  fell  down,  and  said :  "  What  must  I  do  to  be  saved  ?*' 
So  it  is  commonly.  This  is  not  to  be  wondered  at.  If  a  man  be 
m  danger  of  losing  all  his  money,  or  his  wife,  or  child,  he  wi'.l 
often  weep,  and  tremble,  and  wring  the  hands,  and  cry,  Woe  ie 
me,  I  am  undone.  And  is  there  less  cause  for  weeping  and 
vrernbling,  if  a  man  be  in  danger  of  losing  his  own  soul  ?  2.  When 
the  soul  is  brought  to  peace,  there  is  in  general  an  evident  change. 
"  The  woman  stood  behind  Christ's  feet  weeping.  She  washed 
them  with  her  tears,  and  wiped  them  with  the  hairs  of  her  head, 
and  kissed  them."  So  it  is  commonly.  The  bosom  is  brought  to 
rest ;  the  eyes  are  filled  with  tears  of  joy ;  there  is  a  lively  at- 
tendance on  the  Word  of  God  ;  an  exultation  in  singing  his  praises ; 
the  Sabbath  is  now  plainly  honored  and  kept  holy  ;  sinful  com- 
panions are  forsaken.  Ah  !  my  dear  friends,  it  is  my  heart's  de- 
sire and  prayer,  that  these  outward  marks  of  a  work  of  grace  were 
more  common  in  the  midst  of  you.  I  fear  there  can  be  no  exten 
give  work  of  grace,  where  these  are  wanting. 

II.  The  Word  may  be  working  unseen. 

In  some  cases  the  work  of  grace  is  quite  invisible.  I  believe 
that  God,  for  wise  reasons,  sometimes  carries  on  a  work  of  grace 
in  the  heart,  secretly  and  unknown  to  all  the  world  but  to  himseJf. 
There  are  three  things  make  me  think  so: — 

1.  Christ  compared  the  kingdom  of  heaven  in  the  heart  to  leaven 
and  to  seed :  "  The  kingdom  of  heaven  is  like  unto  leaven,  which 

£20  SERMON    XXXVI. 

a  woman  took  and  hid  in  three  measures  of  meal,  till  the  whole 
was  leavened."  Now,  you  know  that  the  process  of  leavening 
goes  on  a  long  time  in  the  heart  of  the  meal  quite  unseen  ;  so  may 
the  work  of  grace.  Again  :  "  So  is  the  kingdom  of  God  as  if  a 
man  should  cast  seed  into  the  ground,  and  should  sleep,  and  rise 
night  and  day,  and  the  seed  should  spring  and  grow  up,  he  knowefh 
not  how." — Mark  iv.,  6.  Now  you  know  the  growing  of  the 
seed  beneath  the  cloud  is  all  unseen ;  so  is  it  often  with  the  work 
of  grace. 

2.  Who  is  the  workman  in  conversion  ?     It  is  the  Spirit  of  God. 
Now  he  works  unseen,  like  the  wind  :  "  The  wind  bloweth  where 
it  listcth,  and  thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  or  whither  it  goeth ;  so  is  every  one  that  is 
born  of  the  Spirit."     He  works  like  the  dew  :   "  I  will  be  as  the 
dew  unto  Israel."     Now,  no  man  ever  yet  heard  the  dew  falling. 
He  works  like  the  well.     "  The  water  that  I  shall  give  him  shall 
be  in  him  a  well  of  water,  springing  up  unto  everlasting  life." 
If  the  Spirit  work  so  secretly,  no  wonder  if  his  work  is  sometimes 

3.  So  it  has  been  in  fact:    Elijah  cried,    "I,  even  I,  am  left 
alone."     How  surprised  was  he  to  find  seven  thousand  who  had 
never  bowed  the  knee  to  Baal !     So  shall  it  be  in  the  latter  day  : 
"  Then  shall  thou  say  in  thine  heart,  Who  hath  begotten  me  these, 
seeing  I  have  lost  my  children,  and  am  desolate,  a  captive,  and 
removing  to  and  fro  ?  and  who  hath  brought  up  these  ?     Behold 
I  was  left  alone;  these,  where  had  they  been  ?" — Isa.  xlix.,  21. 

Encouragement  to  godly  parents,  and  teachers,  and  ministers. — 
I  know  some  of  you  have  long  been  watching  for  a  work  of  grace 
in  your  children's  hearts.  Learn  this  day  that  God  will  not  let 
one  word  fall  to  the  ground.  His  word  shall  not  return  to  him 
void.  But  you  say,  Alas  !  I  see  no  marks  of  grace.  Go  to  the 
dough  when  the  leaven  has  been  thrust  in,  and  it  is  covered  up. 
Do  you  see  any  marks  of  leavening?  No,  not  one.  Still  the 
work  is  going  on  beneath.  So  it  may  be  in  your  child.  Go  to 
the  field  when  the  seed  has  been  covered  in.  Do  you  see  any 
marks  of  growing  ?  No,  not  a  green  speck.  Still  the  work  is 

g)ing  on.     Turn  up  the  clod,  and  you  will  see  the  seed  sprouting. 
ave  patience ;  weary  not  in  well-doing.     Be  instant  in  prayer. 
God  will  be  faithful  to  his  promise.     He  will  not  let  one  word  fall 
to  the  ground. 

III.   The  Word  may  take  effect  another  day. 

1.  It  is  a  curious  fact  in  natural  history,  that  seeds  may  be 
preserved  for  almost  any  length  of  time.  Seeds  that  have  been 
kept  in  a  drawer  for  many  years,  yet,  when  sown  in  their  proper 
season,  have  been  known  to  spring  up,  as  if  they  had  been  but 
a  year  old.  So  it  may  sometimes  be  with  the  seeds  of  grace. 
They  may  be  kept  long  in  the  soul  without  in  the  least  affecting 


it,  and  yet  may  be  watered  by  the  Spirit,  and  grow  up  many  days 

2.  In  general  it  is  not  so. — It  is  the  testimony  of  an  old  divine, 
who   was  indeed  a  master  in  Israel :  "  That   the  main  benefit 
obtained  by  preaching  is,  by   impression  made  upon  the  mind  at 
the  time,  and  not  by  remembering  what  was  delivered."*     And 
what  says  the  Scripture :  "  Is  not  my  Word  like  as  a  fire,  and 
like  a   hammer  that  breaketh  the    rock  in  pieces  ?"     Now  you 
know  that  if  the  fire  burns  not  when  it  is  applied,  it  will  not  burn 
afterwards.     If  the  rock  does  not  break  when  the  hammer  strikes, 
it  is  not  likely  to  break  afterwards.     Oh  !  my  dear  friends,  to-day, 
while  it  is  called  to-day,  harden  not  your  hearts.     If  your  hearts 
do  not  break   under  the  hammer  to-day,  I  fear  they  will  never 
break.     If  they  melt  not  now,  under  the  fire  of  his  love,  I  fear 
they  will  never  melt. 

3.  In  some  cases,  the  Word  takes  effect  another  day.     One 
faithful    man    of   God    labored    in    his  parish  for  many  a  Jong 
year;  and  though  greatly  blessed  elsewhere,  yet  died  without,  I 
believe,  knowing  one  of  his  people  brought  to  the  knowledge  of 
the    Saviour.     Another    servant   now  stands  in  his   room  ;  and 
souls  have  been  gathered  in   in  crowds,  every  one  declaring  that 
it  is  the  word  of  their  departed   minister  that  comes  up  into  their 
heart,  and    makes  them  flee.     Ah !  God  is  a  faithful  God.     He 
will  not  let  any  of  his  words  fall  to  the  ground. 

The  excellent  John  Flavel  was  minister  of  Dartmouth,  in  Eng- 
land. One  day  he  preached  from  these  words  :  "  If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be  anathema  maranatha."  The 
discourse  was  unusually  solemn,  particularly  the  explanation  of 
the  curse.  At  the  conclusion,  when  Mr.  Flavel  rose  to  pronounce 
the  blessing,  he  paused,  and  said, <;  How  shall  I  bless  this  whole 
assembly,  when  every  person  in  it  who  loves  not  the  Lord  Jesus 
is  ;mathema  maranatha?"  The  solemnity  of  this  address  deeply 
affected  the  audience.  In  the  congregation  was  a  lad  named 
Luke  Short,  about  fifteen  years  old,  a  native  of  Dartmouth. 
Shortly  after  he  went  to  sea,  and  sailed  to  America,  where  he 
passed  the  rest  of  his  life.  His  life  was  lengthened  far  beyond 
the  usual  term.  When  a  hundred  years  old,  he  was  able  to 
work  on  his  farm,  and  his  mind  was  not  at  all  impaired.  He  had 
lived  all  this  time  in  carelessness  and  sin ;  he  was  a  sinner  a 
hundred  years  old,  and  ready  to  die  accursed.  One  day,  as  he 
sat  in  his  field,  he  busied  himself  in  reflecting  on  his  past  life. 
He  thought  of  the  days  of  his  youth.  His  memory  fixed  on  Mr. 
Flavel's  sermon,  a  considerable  part  of  which  he  remembered. 
The  earnestness  of  the  minister,  the  truths  spoken,  the  effect  on 
the  people,  all  came  fresh  to  his  mind.  He  felt  that  he  had 
not  loved  the  Lord  Jesus  ;  he  feared  the  dreadful  anathema  ;  he 

•  Edwards,  394. 


\vas  deeply  convinced  of  sin,  was  brought  to  the  blood  of  sprink- 
ling. He  lived  to  his  one  hundred  and  sixteenth  year,  giving 
every  evidence  of  being  born  again.  Ah  !  how  faithful  God  is 
to  his  word.  He  did  let  none  of  his  words  fall  to  the  ground. 

Be  of  good  cheer.  Christian  mothers,  who  weep  over  your  un- 
awakened  children.  They  may  be  going  far  from  you,  perhaps 
across  the  seas,  and  you  tremble  for  their  souls.  Remember  God 
can  reach  them  everywhere.  A  believing  mother  never  prayed  ii. 
vain.  Be  instant  in  prayer.  God  will  not  forget  his  word.  He 
will  let  none  of  his  words  fall  to  the  ground. 

IV.  The  Word  may  harden.     In  some  cases,  I  believe,  the  Word 
of  God  is  sent  to  harden  souls ;  and  so  it  will  not  return  void,  but 
prosper  in  the  thing  whereto  he  sent  it.     That  was  an  awful  mes- 
sage God  sent  by  his  prophet :  "  Hear  ye  indeed,  but   understand 
not ;  and  see  ye  indeed,  but  perceive   not." — Isai.  vi.,  9.     I  fear 
there  are  many  such  messages  in  our  day. 

Ques.  Does  God  not  wish  men  to  be  saved?  Ans.  O  yes  ;  God 
willeth  all  men  to  be  saved.  I  believe  there  is  not  one  soul  that 
the  Saviour  does  not  yearn  over  as  he  did  over  Jerusalem  ;  and 
the  Father  says,  "  O  that  they  had  hearkened  unto  me,  and  Israel 
had  walked  in  my  ways  !"  But  still,  when  Jerusalem  resisted  the 
word  of  Christ,  Christ  said,  "Now  they  are  hid  from  thine  eyes." 
And  if  you  refuse  the  Word  of  Christ,  and  neglect  this  great 
salvation,  I  firmly  believe  that  he  shall  soon  come  to  you  with 
Isaiah's  dreadful  message,  "  Hear  ye  indeed,  but  understand  not." 

Oh  !  how  dreadful  a  thought  it  is,  that  though  we  be  the  savor 
of  life  unto  life  to  some,  We  are  the  savor  of  death  unto  death  to 
most  How  dreadful,  that  the  very  words  of  love  and  mercy 
which  we  bring,  should  be  making  some  souls  only  more  fit  for 
the  burning  !  And  yet  it  must  be  so.  How  often  have  I  heard 
men  of  God  complain  that  their  greatest  fruit  was  when  they 
entered  first  upon  their  ministry !  I  do  begin  to  fear  that  it  is 
going  to  be  so  with  us,  that  God  hath  chosen  out  his  first-fruits, 
and  the  rest  are  to  be  hardened.  Why  was  this  ?  Because  the 
people  are  hardened  by  the  constant  preaching  of  the  truth. 

My  dear  friends,  remember  this  word :  "  God  did  let  none  ot 
his  words  fall  to  the  ground."  I  have  gone  among  you  for  more 
than  a  year,  preaching  the  Gospel  of  the  kingdom.  Remember, 
the  word  was  not  mine,  but  His  that  sent  me.  I  would  have  been 
ashamed  to  stand  up  and  speak  my  own  words.  If  the  hammer 
does  not  break,  it  makes  the  iron  into  steel.  Every  blow  makes 
it  harder.  If  the  fire  does  not  melt,  it  hardens  the  clay  into  brick, 
as  hard  as  stone.  If  the  medicine  does  not  heal,  it  poisons.  If  the 
word  concerning  Christ  does  not  break  your  heart,  it  will  make  it 
like  the  nether  millstone. 

V.  For  a  witness. — That  is  an  awful  word  in  Matt,  xxiv.,  14  • 

SERMON    XXXVI.  223 

"  And  this  Gospel  of  the  kingdom  shall  be  preached  in  all  the 
world,  for  a  witness  unto  all  nations."  Ah  !  my  dear  friends, 
God's  word  cannot  return  unto  him  void.  Every  drop  of  rain 
has  its  errand  Irom  God.  These  driving  showers  of  snow  are  all 
fulfilling  his  word.  And  do  you  really  think  that  the  word  con- 
cerning his  Son  shall  be  spoken  without  any  end  ?  Ah,  no  !  even 
though  not  one  soul  should  be  saved  by  it.  It  shall  be  for  a  wit- 
ness. When  Moses  lifted  up  the  brazen  serpent  in  the  wilderness, 
if  the  Israelites  had  been  unwilling  to  look,  I  can  easily  imagine 
the  haste  with  which  he  would  go  round  the  camp,  crying  to  every 
dying  man  :  Look  here,  look  there.  Two  things  would  be  in  his 
mind ;  1st,  To  get  his  people  healed ;  2d,  To  give  glory  to  his 
God,  by  beaming  witness  to  them  of  the  love  of  God  ;  as  if  he  hud 
said  :  Now,  if  you  perish,  it  is  your  own  blame  ;  God  is  clear  of 
your  blood.  So  is  it  with  the  Christian  minister.  You  remember 
Paul,  how  he  was  "  instant,  in  season  and  out  of  season,"  "  teach- 
ing publicly,  and  from  house  to  house,  warning  every  one  day 
and  night  with  tears  ;"  "  in  labors  more  abundant ;  in  stripes 
above  measure  ;  in  prisons  more  frequent ;  in  deaths  oft."  W  hy 
all  this?  Ans.  For  two  reasons:  1st,  He  wanted  souls  to  be 
saved.  "  He  was  infinitely  and  insatiably  greedy  of  the  conver- 
sion of  souls."  2d,  He  sought  the  honor  of  God.  He  wanted  to 
preach  th^  Gospel  for  a  witness  ;  to  leave  every  man  without  ex- 
cuse for  remaining  in  his  sins ;  as  if  he  had  said  :  Now  if  you 
perish,  it  >s  your  own  blame  ;  God  is  clear  of  your  blood. 

Ah  !  my  dear  friends,  such  is  our  ministry  to  many  of  you.  It 
is  for  a  witness.  God,  who  knows  my  heart,  knows  that  I  seek 
your  salvation  night  and  day.  "  My  record  is  above,  that  your 
heaven  would  be  two  heavens  to  me ;  and  your  salvation  as  two 
salvations  to  me."  Yet  if  you  will  not  learn,  I  will  be  a  witness 
against  you  in  that  day.  The  words  that  we  have  spoken  in 
weakness,  and  much  trembling,  will  rise  to  condemn  you  in  that 
day.  How  fain  would  1  see  you  gathered  with  the  ransomed 
flock,  on  the  right  hand  of  the  throne  !  How  fain,  in  that  day, 
would  I  see  you  smiled  on  by  the  lovely  Saviour,  whose  smile  is 
more  bright  than  the  summer  sun  !  But,  if  it  may  not  be,  I  will 
say  with  the  angels,  "  Hallelujah  !" — "  Even  so,  Father  ;  for  so  it 
B^emed  good  in  thy  sight." — Amen. 

«/.  Peter's,  Feb  25,  1838. 



THE    WORK    OF    THE    SPIRIT. 
"  And  the  Spirit  of  God  moved  upon  the  face  of  the  waters." — Gen.  i.,  2. 

THERE  is,  perhaps,  no  subject  upon  which  there  is  greater  igno- 
rance than  that  of"  the  Spirit  of  God.  Most  people,  in  our  day,  if 
they  answered  truly,  would  say  as  those  twelve  men  of  Ephesus: 
"  We  have  not  so  much  as  heard  if  there  be  any  Holy  Ghost." — • 
Acts  xix.  And  yet,  if  ever  you  are  to  be  saved,  you  must  know 
him  ;  for  it  is  all  his  work  to  bring  a  poor  sinner  to  Christ.  A 
little  boy,  when  dying,  said  :  "  Three  persons  in  the  Godhead. 
God  the  Father  made  and  preserved  me  ;  God  the  Son  came  into 
the  world  and  died  for  me ;  God  the  Holy  Ghost  came  into  my 
heart,  and  made  me  love  God  and  hate  sin."  My  dear  friends,  if 
you  would  die  happy,  you  must  be  able  to  bear  the  same  dying 
testimony.  You  know  it  is  said  in  John,  that  "  God  is  love."  This 
is  true  of  God  the  Father  in  his  giving  up  his  Son  for  sinners  ;  this 
is  true  of  God  the  Son,  in  his  becoming  man  and  dying  for  sin- 
ners ;  this  is  true  of  God  the  Holy  Ghost,  in  his  whole  work  in  the 
heart  of  sinners.  At  present  I  wish  to  show  you  the  love  of  the 
Spirit,  by  observing  all  that  he  has  ever  done  for  men  in  the 
world.  To-day  I  will  show  you  his  work  at  creation  ;  at  the 
flood  ;  in  the  wilderness. 

I.  At  creation :  "  The  Spirit  of  God  moved  upon  the  face  of 
the  waters." — Gen.  i.,  2.  The  expression  is  taken  from  a  dove 
brooding  over  its  nest.  "  Thou  sendest  forth  thy  Spirit,  they  are 
created  ;  and  thou  renewest  the  face  of  the  earth." — Ps.  civ. 
Here  the  Spirit  is  said  to  have  renewed  the  face  of  the  earth. 
He  made  every  blade  of  grass  to  spring,  every  flower  to  open, 
every  tree  to  put  forth  blossoms.  "  By  his  Spirit  he  hath  gar- 
nished the  heavens." — Job.  xxvi.,  13.  Here  God  does,  as  it  were, 
lead  us  forth  to  look  upon  the  midnight  sky  ;  and  when  we  gaze 
upon  its  spangled  maze,  studded  with  brilliant  stars,  he  tells  us 
lhat  it  was  the  loving  Spirit  that  gave  them  all  their  brightness 
and  their  beauty.  Observe,  then,  that  whatever  beauty  there  is 
in  the  glassy  sea,  in  the  green  earth,  or  in  the  spangled  sky,  it 
is  all  the  work  of  the  Holy  Spirit.  God  the  Father  willed  all, 
God  the  Son  created  all,  God  the  Holy  Ghost  garnished,  and  gave 
life  and  loveliness  to  all.  Oh  !  what  a  lovely  world  that  unfallen 
world  must  have  been,  when  God  the  Son  walked  with  Adam  in 
Paradise,  when  God  the  Holy  Ghost  watered  and  renewed  the 
whole  every  moment,  when  God  the  Father  looked  down  well 
pleased  on  all,  and  said  that  all  was  very  good. 

Learn,  1.  The  love  of  the  Spirit. — He  did  not  think  it  beneath 


his  care  to  beautify  the  dwelling-place  of  man.  He  wanted  our 
joy  to  be  full.  He  did  not  think  it  enough  that  we  had  a  world 
to  live  in,  but  he  made  the  waters  full  of  life  and  beauty.  He 
made  every  green  thing  to  spring  for  man,  and  made  a  shining 
canopy  above,  all  for  the  joy  of  man.  Whatever  beauty  still 
remains  on  earth,  or  sea,  or  sky,  it  is  the  trace  of  his  Almighty 
finger.  You  should  never  look  on  the  beauties  of  the  world  with- 
out thinking  of  the  Holy  Spirit  that  moved  upon  the  face  of  the 
waters,  that  renewed  the  face  of  the  earth,  that  garnished  the  hea- 
vens with  stars. 

2.   The  holiness  of  the  Spirit. — From  the  very  beginning  he 
was  the  Holy  §pirit,  of  purer  eyes  than  to  behold  iniquity.     It 
was  a  sinless  world.     The  sea  had  never  been  defiled  by  bearing 
wicked  men  upon  its  bosom.     The  green  earth  had  never   been 
trodden   by  the  foot  of  a  sinner.     The  spangled  sky  had  never 
been  looked  upon  by  the  eye  of  one  whose  eye  is  full  of  adultery, 
and  cannot  cease  from  sin.      It  was  a  holy,  holy,  holy  world,  a 
temple  of  the  living  God,  the  lofty  mountains  were  the  pillars  of  it ; 
the  glittering   heavens   its    canopy.      The  far-resounding   ocean 
sang  his  praise.     The  hills  brake   forth  into  singing,  and  all  the 
trees  of  the  field  clapped  their  hands.     As  the  cloud  which  so 
filled    Solomon's    temple    that    the    priests    could    not    stand  to 
minister   by  reason  of  the   cloud  ;   so  the  Holy  Spirit  filled  this 
world,  a  holy,  sinless  temple  to  the  Father's  praise.     When  man 
fell  into  sin,  and  the  very  ground  was  cursed  for  his  sake,  then 
the  Holy  Spirit  in  great  measure  left  his  temple  ;  he  could  not 
dwell  with  sin.     And  never  do  you  find  him  coming  back,  as 
before,  till  he  lighted  on  the  head  of  a  sinless  Saviour ;  for  the 
Holy  Ghost  descended  upon  him  like  a  dove,  and  abode  upon  him. 
Just  so  is  it  with  the  soul. — As  long  as    your  soul  is  guilty, 
polluted,  vile,  in  the  sight  of  the  Spirit,  he  cannot  make  his  abode 
in  your  heart.     He  is  a  loving  Spirit,  full  of  a  tender  desire  to 
make  you  holy.     But  as  long  as   you  are  guilty  in  his  sight,  it  is 
contrary  to  his  nature  that  he  should  dwell  in  you.     But  come  to 
the  blood  of  Jesus,  sinner ;  come  to  the  blood  that  makes  you 
white  as  snow,  then  will  the  Spirit  see  no  iniquity  in  you,  and  he 
will  come  and  dwell  in  your  heart,  as  he  dwelt  at  first  in  the  sin- 
less world.     As  he  moved  on  the  face  of  the  waters,  like  a  dove 
over  its  nest,  so  he  will  make  his  nest  in  your  heart,  and  brood 
there.     As  he  renewed  the  face  of  the  ground,  so  will  he  renew 
your  heart.     As  he  garnished  the  heavens,  so  will   he   beautify 
your  soul,  till  he  make  you  shine  as  the  stars  for  ever  and  ever. 

II.  At  the  flood. — "  My  Spirit  shall  not  always  strive  with  man. 
for  that  he  also  is  flesh  (fading) :  yet  his  days  shall  be  an  hundred 
and  twenty  years." — Gen.  vi.,  3.  What  a  different  scene  we  have 
here  !  Yet  here  also  we  shall  learn  that  the  Holy  Spirit  is  a  lov- 
ing Spirit.  At  the  creation  we  found  him  beautifying  the  world 


dwelling  in  it  as  in  a  temple ;  the  earth,  the  sea,  the  sky,  all  pro- 
claiming that  it  was  a  sinless  world.  But  now  fifteen  hundred 
years  had  passed  away,  and  the  whole  earth  was  covered  with  a 
race  of  godless  men,  giants  in  body  and  giants  in  wickedness. 

«*  God  looked  upon  the  earth,  and  it  was" — It  was  all 
one  putrid  mass.  "  From  the  sole  of  the  foot  to  the  crown  of  the 
head  there  was  no  soundness  in  it ;"  for  all  flesh  had  corrupted  his 
way.  Just  as  a  putrid  body  is  loathsome  in  the  sight  of  man,  so 
the  earth  was  loathsome  in  the  sight  of  God.  Nay,  more ;  the 
earth  was  filled  with  violence.  The  few  children  of  God  that  re- 
mained were  hated  and  persecuted,  hunted  like  the  partridge  on 
the  mountains.  It  repented  the  Lord  that  he  had  made  man,  and 
it  grieved  him  at  his  heart.  How  is  the  Holy  Spirit  engaged  ? 
Ans.  1.  He  does  not  dwell  with  sinful  men.  He  cannot  dwell 
with  unpardoned  sinners ;  for  he  is  the  Holy  Spirit.  2.  But  still 
he  strives  with  men,  and  strives  to  the  very  end.  The  men  were 
giants  in  sin.  Every  imagination  of  their  heart  was  only  evil  con- 
tinually. But  this  is  the  very  reason  he  strives.  He  sees  the  flood 
that  is  coming,  he  sees  the  hell  that  is  beneath  them ;  therefore 
does  he  strive.  In  the  preaching  of  Noah  he  pleaded  with  them; 
he  pricked  their  hearts,  made  them  think  of  their  danger,  their  sin, 
their  misery.  In  the  preparing  the  ark  he  pleaded  with  them, 
showed  them  the  way  of  safety,  and  said  :  "  Yet  there  is  room." 
He  made  every  stroke  of  the  hammer  go  to  their  hearts.  *'  The 
Spirit  and  the  Bride  said,  Come." 

Learn,  1.  That  he  is  a  striving  Spirit. — O  !  let  those  of  you  that 
are  living  in  sin,  learn  what  a  loving  Spirit  is  now  striving  with 
you.  Some  of  you,  who  are  living  in  sin,  think  that  God  is  nothing 
but  an  angry  God  ;  therefore  you  do  not  turn  to  him.  True,  "  he 
is  angry  with  the  wicked  every  day ;"  still  he  is  striving  with  the 
wicked  every  day.  He  sends  the  Holy  Spirit  to  strive  with 
you.  Oh !  what  a  loving  Spirit  he  is,  that  does  not  at  once 
turn  you  into  hell,  but  pleads  and  strives,  saying  :  "  Turn  ye,  turn 
ye ;  why  will  ye  die  ?" 

Some  may  say :  I  am  a  giant  in  wickedness,  I  am  corrupt,  I  am 
violent  against  God's  children.  True  ;  yet  still  see  here  how  he 
strove  with  giants  in  wickedness.  The  whole  earth  was  corrupt, 
and  filled  with  violence ;  yet  he  strove.  So  he  strives  with  you 
in  whatever  state  you  are.  He  is  a  loving  Spirit.  He  strives  by 
ministers,  Bibles,  providences.  Sometimes,  when  you  are  all  alone, 
that  Spirit  wrestles  with  you,  brings  your  sin  to  remembrance,  and 
makes  you  tremble ;  or,  like  the  angels  at  Sodom,  strives  to  make 
you  flee  from  destruction.  Oh  !  what  love  is  here,  to  strive  with 
hell-deserving  worms.  "  Oh  !  ye  stiff-necked  and  uncircumcised  in 
heart  and  ears,  ye  do  always  resist  the  Holy  Ghost :  as  your 
fathers  did,  so  do  ye." 

2.  A  long-suffering  Spirit. — One  hundred  and  twenty  years  he 
•trove  with  the  men  before  the  flood.  He  never  ceased  till  the 


flood  came.  Some  of  you  remember  a  time  when  God's  Spirit 
was  striving  with  you  at  the  Sabbath  school,  or  your  first  sacra- 
ment. You  wept  for  your  soul,  and  prayed  ;  but  the  world  has 
come  on  you  since  then,  and  now  you  fear  he  strives  no  more. 
Learn,  he  is  a  long-suffering  Spirit,  he  strives  with  you  yet.  "  He 
that  hath  ears,  let  him  hear  what  the  Spirit  saith  unto  the  Churches. 
3.  He  will  not  always  strive. — Observe,  the  Spirit  strove  till  the 
flood  came,  but  no  longer ;  for  the  flood  came,  and  carried  them 
all  away.  So  it  is  with  you,  my  dear  friends.  As  long  as  our 
ministry  lasts,  he  strives  with  you  ;  but  when  death  comes,  or 
when  the  Saviour  comes,  he  will  strive  no  more.  Ah !  yo'.i  will 
have  no  awakening,  inviting,  striving  sermons  in  hell,  not  one  in- 
vitation more.  Oh  !  how  sad  it  is  to  think  that  so  many,  who  have 
the  Spirit  of  God  striving  with  them,  should  perish  after  all. 

III.  In  the  wilderness. — Nearly  one  thousand  years  after  the 
flood,  we  find  God  choosing  a  peculiar  people  to  himself,  and  keep- 
ing them  separate  from  all  people,  in  the  wilderness.  Here  the 
Spirit  shows  himself  still  more  as  the  loving  Spirit. 

1.  Tfie  glorifier  of  Christ. — Bezaleel  and  Aholiab,  by  his  guid- 
ance, make  the  tabernacle,  the  mercy  seat,  the  altar,  the   high 
priest's  garments. — Exod.  xxxi.,  1-11.     All  these  typify  Christ. 
The  Spirit  here  enables  these  men  to  show  forth  the  Saviour  to 
the  many  thousands  of  Israel.     Although  they  often  vexed  the 
Holy  Spirit,  and  grieved  him  in  the  desert,  yet,  see  here  how  lov- 
ingly he  sets  forth  Christ  in  the  midst  of  them,  that  he  may  lead 
them  to  peace  and  holiness  !     This  is  exactly  what  Christ  said  of 
him  afterwards:  "  He  shall  glorify  me ;  for  he  shall  receive  of 
mine,  and  shall  show  it  unto  you." 

Dear  friends,  has  the  Spirit  glorified  Christ  to  you?  He  is  still 
the  great  revealer  of  Christ.  He  shines  into  our  heart,  to  give  us 
the  light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of 
Christ.  Has  he  led  you  to  the  altar,  to  the  Lamb  of  God,  that 
taketh  away  the  sin  of  the  world  ?  Has  he  clothed  you  in  the 
high  priest's  garments  ?  Has  he  brought  you  within  the  veil,  to 
the  mercy  seat?  This  is  his  delightful  work.  Oh  !  it  is  a  sweet 
work  to  be  the  minister  on  earth  that  leads  souls  to  Christ,  that 
points,  like  John,  and  says  :  "  Behold  the  Lamb  of  God."  But  O 
how  infinitely  more  loving  in  th;it  Holy  Spirit  of  God  to  lead 
trembling  souls  to  Jesus !  Oh  !  praise  him  that  has  done  this  for 
you.  Oh  !  love  the  Spirit  of  GoH.  "  Thy  Spirit  is  good  :  lead  me 
to  the  land  of  uprightness." 

2.  He  purifies  all  that    believe :   "  Thou    shall   set   the   laver 
between  trie  tent  of  the  congregation  and  the  altar."     Exod.  xl., 
6v    7.     This  brazen  laver,  containing  water,  was  set   up  in  the 
wilderness  to  typify  the  Holy  Spirit ;  and  observe  the  place  where 
it  was  put,  between  the  altar  nrnl  the  tabernacle  of  God.     The 
first  thing   that  the   sinner  came  up  to   w;is  the  ;i!tar  with  the 


bleeding  lamb.  He  laid  his  hands  upon  the  head  of  the  lamb 
and  confessed  his  sins ;  so  that  they  were  carried  all  away  in  the 
blood  of  the  lamb.  Forgiven  and  justified,  he  advanced  a  few 
paces  further  to  the  brazen  laver ;  there  he  washed  his  feet  and 
hands.  This  represented  the  Holy  Spirit  washing  and  -enewing 
his  heart,  and  then  he  entered  into  the  holy  place  of  God. 

••  Whatsoever  things  were  written  aforetime,  were  written  for 
our  learning,  that  we,  through  patience  and  comfort  of  the  Scrip- 
ture, might  have  hope."  Dear  friends,  has  the  Holy  Spirit  purified 
you?  If  you  have  laid  your  sins  upon  the  Lamb  of  God,  have 
you  come  to  this  laver  of  living  water  ?  are  you  really  washing 
there,  and  preparing  to  enter  into  the  holy  place,  made  without 
hands,  eternal  in  the  heavens  ?  "  Without  holiness  no  man  can 
see  the  Lord  ;"  and  without  the  Spirit  you  will  have  no  holiness. 
Oh  !  is  he  not  a  loving  spirit  who  thus  delights  to  prepare  the  be- 
liever for  glory,  who  comes  into  our  vile  heart,  and  "  creates  a 
clean  heart,  and  renews  a  right  spirit  within  us?"  Oh  !  love  him 
who  thus  loves  you  ;  and  ask  for  him,  you  that  are  his  children. 
The  Father  delights  to  give  him.  "  If  ye,  being  evil,  know  how 
to  give  good  gifts  to  your  children,  much  more  will  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him  ?" 

3.  He  upholds  the  life  of  believers :  "  They  all  drank  of  that 
Rock  which  followed  them  ;  and  that  Rock  was  Christ."  1  Cor. 
x..  4.  This  was  a  third  way  in  which  the  Spirit  showed  himself 
in  the  wilderness.  (1.)  A  river.  This  was  to  show  Israel  how 
refreshing  and  supporting  he  is  to  the  weary  soul,  and  that  there 
is  abundance  in  him.  Drink,  and  drink  again  ;  you  will  not  drink 
a  river  dry  ;  so  there  is  infinite  fulness  of  the  Spirit.  (2.)  Flowing 
from  a  smitten  rock.  This  shows  that  he  is  given  by  a  wounded 
Saviour ;  that  it  is  only  when  we  hide  in  that  Rock  that  we  can 
receive  the  Holy  Ghost.  "I  will  send  him  unto  you."  (3.)  It 
followed  them.  This  was  to  show  that,  wherever  a  believer  goes, 
the  Holy  Spirit  goes  with  him.  "I  will  pray  the  Father,  and  he 
will  give  you  another  Comforter,  that  he  may  abide  with  you  for 
ever;"  a  well  within,  springing  up  into  everlasting  life. 

My  dear  friends,  have  you  received  the  Holy  Ghost,  since  you 
believed?  It  appears  to  me  that  few  Christians  realize  this  river 
flowing  after  them.  Oh  !  what  inexpressible  love  and  grace  there 
is  in  this  work  of  the  Spirit.  Is  there  any  of  you  weak  and  faint, 
and  ready  to  perish  under  a  wicked  heart,  and  raging  lusts  ?  or, 
have  you  got  a  thorn  in  the  flesh,  a  messenger  of  Satan  to  buffet 
you  ?  and  are  you  driven  to  pray  that  it  may  be  taken  from  you  ? 
See  here  the  answer  to  your  prayer.  A  river  of  living  water 
flows  from  Christ.  There  is  enough  here  for  all  your  wants. 
"  My  grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect 
in  weakness."  Some  of  you  are  afraid  of  the  future ;  you  fear 
some  approaching  temptation  ;  you  fear  some  coming  contest. 
See  here  the  river  flows  after  you ;  the  Spirit  will  abide  with  you 


for  ever.  Oh  !  what  love  is  here  !  Notwithstanding  all  your  sin- 
fulness,  and  weakness,  and  unbelief,  still  he  abides  with  you,  and 
will  for  e'ver.  He  is  "  a  well  of  water  springing  up  into  everlas- 
ting life."  John  iv.,  14. 

Oh !  love  the  Spirit,  then,  who  so  loves  you.  Grieve  net  the 
Holy  Spirit  of  God,  whereby  you  are  sealed  unto  the  day  of 

St.  Peter's,  Dec.  16,  1838. 



"  And  Moses  said  unto  Hobab  the  Son  of  Raguel,  the  Midianite,  Moses'  father-in- 
law,  We  are  journeying  unto  the  place  of  which  the  Lord  said,  I  will  give  it 
you  :  come  thou  with  us,  and  we  will  do  thee  good :  for  the  Lord  hath  spoken 
good  concerning  Israel." — Numb,  x.,29. 

THE  children  of  Israel  had  been  nearly  a  year  encamped  in  the 
wilderness  that  surrounds  the  rocky  peaks  of  Mount  Sinai.  But 
now  the  cloud  rose  from  off  the  tabernacle — the  signal  that  God 
wished  them  to  depart — and  so  Israel  prepared  for  the  march  in 
regular  order.  Upon  a  rocky  eminence,  that  overlooked  the  mar- 
shalled thousands  of  Israel,  stood  Moses  and  his  brother-in-law, 
Hobab.  The  heart  of  Moses  grew  full  at  the  sight,  when  he 
looked  upon  their  banners  floating  in  the  wind,  when  he  looked 
at  the  pillar-cloud  towering  over  them  like  some  tall  angel  beck- 
oning them  away,  when  he  thought  of  God's  good  words  concern- 
ing Israel,  and  the  good  land  to  which  they  were  hastening.  He 
felt  that  his  loins  were  girt  with  truth,  and  on  his  head  the  helmet 
of  salvation,  and  in  his  hand  the  sword  of  the  Spirit.  He  could 
not  bear  that  any  he  loved  should  leave  them  now ;  and,  therefore, 
while  Hobab  stood  lingering,  uncertain  which  way  to  go,  Moses 
spake  thus :  "  We  are  journeying  toward  the  place  of  which  the 
Lord  hath  said,  I  will  give  it  you :  come  thou  with  us,  and  we  will 
do  thee  good." 

Such  are  the  feelings  of  God.  Whenever  a  soul  is  brought  to 
Jesus  Christ,  to  wash  in  his  blood  and  to  stand  in  his  righteousness, 
he  is  brought  to  feel  two  things  :  first,  That  now  he  is  journeying 
to  a  good  land,  his  sins  are  blotted  out,  the  Spirit  is  within  him, 
God  is  his  guide,  heaven  is  before  him ;  second,  He  wishes  all  he 
loves  to  come  along  with  him. 

Doctrine. — The  children  of  God  are  on  a  journey,  and  \v^h  all 
they  love  to  come  along  with  them. 

I.  This  world  is  not  the  home  of  a  Christian. 


When  Israel  was  travelling  through  the  wilderness,  they  did 
not  count  it  their  home.  Sometimes  they  came  to  bitter  places, 
like  Marah,  where  the  waters  were  bitter ;  they  would'  not  rest 
there.  Sometimes  they  came  to  sweet,  refreshing  places,  like 
Eiim,  with  its  seventy  palm  trees  and  twelve  wells  of  water;  and 
yet  they  would  not  sit  down  and  say  :  "  This  is  my  rest."  It  was 
sweet  when  the  manna  fell  round  the  camp  every  morning,  ;md 
when  the  water  followed  them ;  yet  it  was  a  wilderness,  and  a 
land  of  drought,  and  the  shadow  of  death.  "  We  are  journeying," 
said  Moses.  So  is  this  world  to  a  true  Christian,  it  is  not  a  home. 
Sometimes  he  meets  with  bitter  things — disappointments,  losses, 
bereavements — and  he  calls  the  waters  Marah ;  for  they  are  bit- 
ter. Sometimes,  too,  he  comes  to  refreshing  spots,  like  Elim ; 
yet  he  does  not  rest  in  them. 

1.  There  are  the  sweet  joys  of  home  and  of  kindred,  when  the 
family  ring  is  still  unbroken,  when  not  a  chair  is  empty  by  the 
hearth,  when  not  a  link  is  wanting  in  the  chain,  when  not  even  a 
lamb  is  carried  off  from  the  flock.     These  are  verv  pleasant  and 
lovely  to  the  child  of  God ;  yet  he  does  not.  he  cannot,  rest  in 
them.     He  hears  a  voice  saying:  "Arise,  depart,  this  is  thy  rest; 
for  it  is  polluted." 

2.  Christian  friends  are  sweet  to  the  Christian. — Those  that 
are  sharers  of  our  spiritual  secrets,  those  who  mingle  prayer  with 
us  before  the  throne,  those  who  never  forget  us  when  within  the 
veil— r-oh,  there  is  something  cheering  in  the  very  light  of  their 
kindly  eye !     It  is  an  intercourse  of  which  the  world  knows  no- 
thing.    We  have  them  in  our  heart,  inasmuch  as  they  are  partak- 
ers of  one  grace,  washed  in  one  fountain,  filled  with  the   same 
Spirit,  having  one  heart,  members  one  of  another;  yet  our  rest  is 
not  among  these.      This  is  a  taste  of  heaven,  but  not  heaven. 
They  often  disappoint  us,  go  back  and  become  colder,  or  they  are 
taken   from  us  before,  and  leave  us  to  journey  on  alone.     "  We 
are  journeying." 

3.  Ordinances  are  sweet  to  the  Christian. — They  are  the  manna 
and  the  waters  in  the  wilderness,  the  rain  that  tills  the  pools  in 
the  Valley  of  Baca.     How  sweet  is  the  Sabbath  morning  !     The 
sun  shines  more  brightly  than  on  any  other  day.     How  amiable 
are  thy  tabernacles,  O  Lord  !    the  singing  of  psalms,  how  plea- 
sant !  the  prayers,  how  solemn,  when  we  stand  within  the  veil ! 
the  doctrine,  how  it  distils  like  the  dew  !  the  blessing,  how  full  of 
peace  !  the   sacraments  especially,  how  sweet  to  the  Christian — 
wells  of  salvation,  Bethels,   trysting-places  with   Christ !    what 
sweet  days  of  pleasure,  love,  and  covenanting  with  Jesus.     Still 
not  our  home,  not  our  rest.     (1.)  They  are  defective  ;  always 
son  et,.'n  ?  human  about   them  to  mar  the  sweetest   ordinances 
There  is  a  bunch  of  grapes,  but  oh !  it  is  not  e»  ough  to  satisfy 
(2.)  Thoy  are  polluted ;  always  some  fly  to  •  x»il  the  fragrant 


ointment;  always  so  much  sin  in  the  minister  and  in  the  hearer. 
"  We  are  journeying  unto  the  place." 

Learn,  1.  To  look  with  a  traveller's  eye  upon  the  world. — When 
a  traveller  is  journeying,  he  sees  many  fine  estates,  and  beautiful 
houses,  and  lawns  and  gardens ;  but  he  does  not  set  his  heart  on 
them.  He  admires,  and  passes  on.  So  must  you  do,  dear  Chris- 
tians. Ye  are  a  little  flock,  travelling  through  the  wilderness. 
Twine  not  your  affections  round  any  one  thing  here.  Do  not  set 
your  affections  on  home,  or  on  kindred,  or  houses,  or  lands.  Be 
[ike  Abraham,  and  Isaac,  and  Jacob,  who  lived  in  tents,  declaring 
plainly  that  they  sought  a  better  country.  "  If  ye  be  risen 
with  Christ,  seek  those  things  which  are  above,  where  Christ  sit- 
teth."  "  Set  your  affections  on  things  above,  not  on  the  things  ot 
the  earth." 

Learn,  2.  Not  to  mourn  over  the  loss  of  Christian  friends,  as 
those  who  have  no  hope.  Some  of  you  have  lost  little  children, 
who  died  in  the  Lord.  Some  of  you  have  lost  rear  friends,  who 
fell  asleep  in  Jesus.  Some  of  you  have  lost  aged  parents,  who 
have  committed  their  spirit  into  the  hand  of  Jesus.  Now,  you 
cannot  but  weep ;  and  yet,  if  they  were  in  Christ,  you  need  not. 
They  have  gut  to  their  journey's  end,  and  we  are  on  the  way. 
A  voice  seems  to  rise  from  their  grave,  saying :  "  Weep  not  for 
me,  but  weep  for  yourselves  and  your  children."  They  are  at 
rest,  and  "  we  are  journeying." 

II.  The  Christian's  home  is  nearer  every  step. — When  Israel 
was  travelling  the  wilderness,  they  came  nearer  to  the  good  land 
every  step  they  took.  They  had  a  long  wilderness  to  pass  through, 
still  every  day's  journey  brought  them  nearer  to  the  end.  So  it 
is  with  all  that  are  in  Christ  Jesus.  Every  step  is  bringing  them 
nearer  to  heaven.  Every  day  they  are  coming  nearer  and  nearer 
to  glory.  "  Now  it  is  high  time  to  awake  out  of  sleep ;  for  now 
is  our  salvation  nearer  than  when  we  believed."  "  The  night  is 
far  spent,  the  day  is  at  hand."  Every  sheep  that  is  really  found, 
and  on  the  shoulder  of  the  shepherd,  is  coming  nearer  to  the  hea- 
venly fold  every  day.  Every  soul  that  is  carried  on  the  wings  ot 
the  eagle  is  flying  towards  the  rest  that  remaineth.  The  hours 
fly  fast ;  but  as  fast  flies  that  divine  eagle.  In  running  a  race, 
every  step  brings  you  nearer  to  the  end  of  it,  nearer  to  the  prize 
and  the  crown. 

Question. — Are  you  fitter  for  heaven  every  day  ?  Ah !  my 
dear  Christians,  I  tremble  for  some  of  you  who  are  on  your  way 
to  gl<»ry,  and  yet  are  not  turning  fitter  for  glory.  Oh!  that  you 
would  forget  the  things  that  are  behind,  and  reaching  forth  to  those 
that  are  before,  press  towards  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus.  Some  of  you  are  just  beginning 
the  journey  to  heaven.  Dear  little  children,  wax  stronger  and 
stronger ;  pray  more,  read  more,  hear  more,  love  more,  do  more 


every  day.  Let  your  sense  of  sin  grow,  like  the  loots  of  trees, 
downwards,  deeper  and  deeper.  Let  your  faith  grow,  like  the 
branch  of  the  vine,  stronger  and  stronger  every  year.  Let  your 
peace  grow,  like  a  river,  broader  and  broader.  "  We  are  jour- 

1.  Some  are  wellnigh  through  the  wilderness. — Some  of  you  aro 
on  the  top  of  Pisgah.  The  time  draws  nigh  when  you  must  die. 
Dear  aged  Christians,  how  soon  your  eyes  will  see  Him  whom, 
having  not  seen,  you  love  !  How  soon  your  heart  will  love  Him 
as  you  wish  to  do  !  .  How  soon  you  will  grieve  him  no  more  for 
ever  !  Do  not  be  afraid,  but  meekly  rejoice.  Live  more  above 
the  world  ;  care  less  for  its  pleasures.  Speak  plainer  to  your 
friends,  saying,  "  Come  ye  with  us."  Be  oftener  within  the  veil. 
Soon  you  shall  be  a  pillar,  and  go  no  more  out. 

2.  Unconverted. — You  are  nearer  hell  every  day.  You,  too, 
are  journeying  to  the  place  of  which  God  hath  said :  "  I  will  give 
it  you."  "  For  the  fearful  and  unbelieving,  and  the  abominable, 
and  murderers,  and  sorcerers,  and  whoremongers,  and  idolaters, 
and  all  liars,  shall  have  their  part  in  the  lake  which  burneth  with 
fire  and  brimstone,  which  is  the  second  death." 

Oh  !  stop,  poor  sinner,  stop  and  think.  Wherever  you  are,  and 
whatever  you  are  engaged  in,  you  are  travelling  thither.  The 
most  go  in  at  the  wide  gate.  When  you  are  sleeping,  you  are 
posting  thither.  When  you  take  a  journey  of  pleasure,  you  are 
still  advancing  on  that  other  journey.  When  you  are  laughing 
and  talking,  or  in  the  full  enjoyment  of  your  sin,  you  are  still  hur- 
rying on.  You  have  never  stopped  since  you  began  to  live.  You 
never  stand  a  moment  to  take  breath.  You  are  nearer  hell  this 
afternoon  than  in  the  forenoon.  O  stop  and  think  !  "  Come  thou 
with  us,  and  we  will  do  thee  good." 

III.  This  journey  is  the  great  concern  of  a  Christian. — Their 
journey  was  the  great  concern  of  Israel.  They  did  not  care 
much  for  doing  anything  else.  They  did  not  take  to  another  oc- 
cupation. When  they  came  to  a  green  spot,  they  did  not  take  to 
the  plough,  to  try  and  cultivate  it.  Their  journey  was  their 
great  concern.  So  it  should  be  with  those  of  you  who  are  children 
of  God.  Your  journey  to  heaven  should  be  your  great  concern. 
Dear  friends,  judge  of  everything  in  this  way,  whether  it  will 
help  you  on  your  journey  or  no.  In  choosing  a  profession,  or 
trade,  choose  it  with  regard  to  this.  Will  it  advance  or  hinder 
your  heavenward  journey?  Will  it  lead  you  into  sore  tempta- 
tions, or  into  wicked  company  ?  Oh  !  take  heed.  What  is  the 
use  of  living,  but  only  to  get  on  in  our  journey  to  heaven  ? 
Choose  your  abode  with  regard  to  this.  Christian  servants, 
choose  your  place  with  regard  to  this.  Remember  Lot.  He 
chose  the  plain  of  Jordan,  because  it  was  well  watered  ;  but 
his  soul  was  all  but  withered  there.  In  choosing  connexions  or 


friends,  O  choose  with  regard  to  this — will  they  help  or  hinder 
your  prayers  ?  will  they  go  with  you,  and  help  you  on  your 
journey  ?  or  will  they  be  a  drag  upon  your  wheels  ?  In  going 
into  companies,  in  reading  books,  choose  with  regard  to  this— 
Will  they  fill  your  sails  lor  heaven  ?  If  not,  go  not  near  them. 
In  yielding  to  your  affections,  especially  if  you  find  them  hin- 
dering your  journey,  drop  them  instantly.  Never  mind  the  con- 
sequences. "  If  thy  right  hand  offend  thee,  cut  it  off,  and  cast 
it  from  thee.  It  is  better  to  enter  into  life  maimed,  than  having 
two  hands  to  be  cast  into  hell  fire."  "  Wherefore,  let  us  lay 
aside  eve«-y  weight,  and  the  sin  that  doth  so  easily  beset  us, 
and  let  us  run  with  patience  the  race  that  is  set  before  us,  looking 
unto  Jesus." 

IV.  All  true  Christians  wish  others  to  journey  along  with  them  : 
"  Come  thou  with  us,  and  we  will  do  thee  good."  So  it  was  with 
Moses.  Hobab  had  been  his  friend  for  forty  years,  in  the  land  of 
Midian,  where  Moses  married  his  sister,  and  lived  in  his  father 
RaguePs  house.  In  that  time,  I  doubt  not,  Moses  had  told  him 
much  of  Israel's  God  and  Israel's  coming  glory.  Many  a  time, 
while  they  fed  their  flocks  in  this  very  wilderness,  Moses  had 
reasoned  with  him  of  righteousness,  temperance,  and  judgment  to 
come,  till  Hobab  trembled.  Still  it  would  seem  Hobab  was  not 
quite  convinced.  He  doubted — he  lingered,  He  had  been  awed 
by  the  terrors  of  Sinai,  but  not  won  by  the  love  of  Calvary.  He 
did  not  know  whether  to  go  or  stay.  But  the  hour  of  decision 
came.  He  must  decide  now.  Now  was  the  heart  of  Moses 
stirred  in  him  :  "  Come  thou  with  us.  and  we  will  do  thee  good  ; 
for  the  Lord  hath  spoken  good  concerning  Israel."  So  it  was  with 
Paul,  when  he  himself  had  tasted  the  joy  and  peace  of  believing; 
then  says  he:  "  My  heart's  desire  and  prayer  to  God  for  Israel  is, 
that  they  might  be  saved."  So  it  was  with  Andrew:  "  Andrew 
first  findeth  his  own  brother  Simon,  and  saith  unto  him,  We  have 
found  the  Christ."  So  it  was  with  the  poor  maniac  whom  Jesus 
healed  :  "  Go  h  )me,  tell  thy  friends  how  great  things  the  Lord 
hath  done  for  thee,  and  how  he  hath  had  compassion  on  thee." 
So  it  was  with  the  poor  slave  in  Antigua,  who  used  to  pray  that 
there  might  be  a  full  heaven  and  an  empty  hell. 

Question. — Is  it  so  with  you  ?  Have  you  asked  your  friends  to 
come  with  you  ?  Have  you  a  father  whom  you  love — a  mother 
that  carried  you  at  her  breast?  Have  you  a  brother  or  a  sister  ? 
Are  they  lingering  like  Hobab  ?  Oh  !  will  you  not  put  in  a  word 
for  Christ,  and  say :  "  Come  thou  with  us,  and  we  will  do  thee 
good."  Have  you  a  friend  whom  you  love  much — who  knows 
nothing  of  Christ  and  of  God — who  is  willing  to  die  in  the  wilder- 
ness ?  Oh  !  will  you  not  win  him  to  go  with  you  to  Israel's  God 
and  Israel's  glory  ? 

Word  to  lingering  souls. — Some  of  you,  like  Hobab,  are  haK 


persuaded  to  go  with  Israel.  "  Almost  thou  persuadest  me  to  be 
a  Christian."  Some  of  you  see  your  children  converted,  and  you 
not ;  and  yet  you  are  not  determined  to  go  with  them.  Oh  !  why 
halt  ye  between  two  opinions?  Go  with  them  now. 

Observe,  1.  This  may  be  the  deciding  day. — It  was  so  with 
Hobab.  God  is  pleading  hard  with  you  to-day.  He  has  spoken 
to  you  by  most  solemn  providences — by  the  Bible,  by  his  minis- 
ters, and  by  the  tender  persuading  voice  of  those  you  love. 
*'  Come  thou  with  us."  "  Choose  you  this  day,  then,  whom  you 
will  serve."  Remember  this  may  be  the  deciding  day :  to-morrow 
it  may  be  too  late. 

2.  You  will  share  in  their  joys  : — "  We  will  do  thee  good." 
What  makes  them  so  anxious  for  you  to  go  with  them,  if  rt  be  not 
for  your  good  ?  You  know  they  love  you  tenderly  ;  they  would 
not  have  a  hair  of  your  head  hurt.  You  will  taste  their  forgive- 
ness— their  peace  with  God — their  joy  in  the  Word  and  prayer ; 
you  will  know  their  God  ;  you  will  know  their  heaven.  Oh  !  that 
God  would  put  it  into  your  heart  to  cleave  to  them  like  Ruth  to 
Naomi,  saying :  "  Whither  thou  goest  I  will  go  ;  and  where  thou 
lodgest  I  will  lodge  ;  thy  people  shall  be  my  people,  and  thy  God 
my  God." 

St.  Peter's,  July  22,  1838. 



Comfort  ye,  comfort  ye,  my  people,  saith  your  God.     Speak  ye  comfortably  to 
•  Jerusalem,  and  cry  unto  her,  that  her  warfare  is  accomplished,  that  her  iniquity 
is  pardoned  :  for  she  hath  received  of  the  Lord's  hand  double  for  all  her  sins."— 
Isa.  xl.,  1,  2. 

THESE  words  are  a  blast  of  the  silver  trumpet  of  the  Gospel. 
Blessed  are  the  people  that  know  the  joyful  sound.  They  are  like 
the  words  of  the  angel  at  Bethlehem  ;  "  I  bring  you  good  tidings 
of  great  joy,  which  shall  be  to  all  people."  This  is  the  voice  of 
the  shepherd,  which  all  his  flock  know  and  love. 

I  Believers  have  received  double  punishment  for  all  their  sins  : 
"She  hath  received  of  the  Lord's  hand  double  for  all  her  sins." — 
Vt  rse  2.  There  are  two  ways  in  which  sinners  may  bear  the 
punishment  of  their  sins. 

1.  In  themselves — On  their  own  body  and  soul  for  ever.  This 
is  the  way  in  which  nil  unconverted  men.  who  finally  perish,  will 
bear  their  sins.  "  These  shall  go  away  into  everlasting  punish- 
ment." "  Depart  from  me,  ye  cursed,  into  everlasting  fire."  Not 

SERMON    XXXIX.  235 

that  they  will  be  able  to  bear  their  punishment  :  "  My  punish- 
ment  is  greater  than  I  can  bear."  "  The  great  day  of  his  wrath 
is  come,  and  who  shall  be  able  to  stand  T'  They  shall  say  tc 
one  another,  "  Who  among  us  can  dwell  with  the  devouring 
flame  ?  Who  among  us  can  dwell  with  everlasting  burnings  ?" 
And  God  will  say  :  "  Can  thine  heart  endure,  or  thine  hands  be 
strong,  in  the  day  that  I  shall  deal  with  thee?"  This  is  not 
the  way  spoken  of  in  the  text ;  for,  (1.)  It  would  be  a  message 
of  woe,  and  not  of  comfort — Woe,  woe,  woe,  and  not  Comfort 
ye,  comfort  ye.  When  God  really  takes  in  hand  to  punish  sin- 
ners, there  will  be  no  comfort  in  that  day.  The  heart  of  sinners 
will  sink  under  insupportable  gloom.  (2.)  Sinners  never  can  bear 
double  in  themselves.  When  a  poor  sinner  dies  Christless  and 
goes  to  bear  the  punishment  of  his  sins,  he  never  can  bear 
enough.  He  has  sinned  against  an  infinite  God  ;  and  his  punish- 
ment, if  it  be  just,  must  be  infinite — his  stripes  must  be  eternal — 
the  gnawing  worm  must  never  die — the  burning  flame  must 
never  be  quenched.  In  this  way,  poor  Christless  souls  can  never 
satisfy  the  justice  of  God.  God  will  never  say  it  is  enough.  He 
Will  never  pour  water  on  the  flames  of  hell,  nor  send  a  drop' 
to  the  parched  tongues  that  are  tormented  there.  Instead  of 
suffering  double,  they  will  never  receive  enough  at  the  Lord's 
hand  lor  all  their  sins.  Oh  !  dear  friends,  it  is  easy  talking  of  this 
now  ;  but  many  of  you  will  probably  feel  it  soon. 

"2.  In  Christ  the  surety. — It  is  according  to  justice,  that  sinners 
may  bear  their  sins  in  Christ  the  Surety.  (1.)  This  was  the  very 
errand  that  Christ  came  upon.  He  thought  upon  this  from  all 
eternity.  For  this  end  he  came  into  the  world — for  this  end  he 
became  man.  "  He  himself  bare  our  sins  in  his  own  body  on  the 
tree."  If  it  were  not  a  just  and  righteous  thing,  that  sinners 
should  bear  their  sins  in  another,  and  not  in  themselves,  Christ 
never  would  have  undertaken  it.  This  is  the  very  way  here 
spoken  of.  (2.)  All  the  sufferings  of  Christ  were  at  the  hand  of 
his  Father :  "  It  pleased  the  Lord  to  bruise  him  :  he  hath  put  him 
to  grief.  The  Lord  hath  laid  on  him  the  iniquities  of  us  all." 
We  generally  look  at  the  wicked  hands  that  crucified  and  slew 
Christ ;  but  we  must  not  forget  that  it  was  by  the  determinate 
counsel  arid  foreknowledge  of  God,  and  that  they  would  have  had 
n<>  )>owcr  at  all  against  him,  except  it  had  been  given  them  from 
above.  Through  all  the  crowd  of  scoffing  priests  and  bloody 
•oldiers,  you  must  see  the  Lord's  hand  making  his  soul  an  offering 
for  sin.  This  shows  that  Christ  is  a  Saviour  appointed  of  the 
Father.  Awakened  souls  are  afraid  of  the  avenging  hand  of  God  ; 
but  in  Christ  there  is  a  refuge.  And  you  need  not  fear  but  Christ 
will  shelter  you  ;  lor  there  was  an  agreement  between  them,  that 
Christ  should  suffer  these  things  for  sinners,  and  enter  into  his 
glory.  Christ  finished  the  work  which  the  Father  gave  him  to  do. 
(3.)  When  sinners  take  refuge  in  Christ,  the  law  takes  its  course 

236  SERMON    XXXIX. 

against  their  sins — not  upon  their  soul,  but  upon  Christ.  All  their 
sins,  whether  they  be  many  or  few,  are  reckoned  his,  and  he  is 
made  answerable  ;  and  he  has  already  borne  double  for  them  all 
How  was  it  just  that  Christ  should  bear  double?  Ans.  He  could 
not  suffer  at  all,  without  bearing  double  for  all  our  sins,  by  reason 
of  his  excellency  and  glory.  The  sufferings  of  Christ  for  a  time, 
were,  in  God's  eye,  double  the  eternal  sufferings  of  sinners,  by 
reason  of  the  infinite  dignity  of  his  person.  God  is  well  pleased 
for  his  righteousness'  sake  ;  for  he  magnified  the  law,  and  made 
it  honorable.  In  the  death  of  Christ,  the  angels  saw  God  to  be 
holy,  infinitely  better  than  if  all  mankind  had  perished  for  ever. 

Come  freely,  then,  to  Jesus  Christ,  O  awakened  sinner.  There 
you  will  find  a  shelter  from  the  wrath  due  to  your  sins.  Your 
sins  are,  indeed,  infinite,  and  the  wrath  of  God  intolerable  ;  but  in 
Jesus  you  may  find  safety.  He  came  upon  this  very  errand. 
You  need  not  fear  but  he  will  receive  you  ;  his  heart  and  his  arms 
are  open  for  you.  His  Father  is  willing  you  should  come.  Be 
your  sins  many  or  few,  it  is  all  one  ;  in  Christ  you  will  find  thai 
they  are  all  borne,  suffered  for,  in  a  way  glorifying  to  God  and 
safe  to  you. 

II.  All  believers  are  therefore  in  a  truly  blessed  condition. 

1.  Their  iniquity  is  pardoned.— <- A  soul  in  Christ  is  a  pardoned 
soul.  It  matters  not  how  many  his  sins  have  been.  The  iniquity 
of  Jerusalem  was  very  great.  The  people  of  Jerusalem  had  sin- 
ned against  light  and  against  love.  All  the  prophets  had  beer, 
sent  them  ;  yet  they  were  stoned  or  killed.  The  Son  of  God 
came  there  ;  they  cast  him  out  of  the  vineyard,  and  slew  him. 
Their  sins  had  grown  up  to  heaven  ;  yet,  no  sooner  do  they  be- 
take themselves  to  Christ  than  God  says  :  "  Her  iniquity  is  par- 
doned." And,  observe,  1st,  It  is  a  present  pardon.  He  does  not 
say,  Her  iniquity  shall  be  pardoned,  but,  "  Her  iniquity  is  pardon- 
ed." No  sooner  does  a  guilty,  heavy  laden  soul  betake  himself  to 
Christ,  than  this  sweet  word  is  heard  in  heaven  :  "  His  iniquity  is 
pardoned."  "  There  is  now  no  condemnation  to  them  that  are  in 
Christ  Jesus."  Oh  !  it  is  no  future  or  uncertain  pardon  that  is 
offered  in  the  gospel ;  but  a  sure  and  present  pardon  ;  pardon  now, 
this  instant,  to  all  who  believe  in  Jesus.  You  are  as  completely 
pardoned  in  the  moment  of  believing  as  ever  you  will  be.  Oh  ! 
haste  ye,  and  receive  pardon  from  Christ.  Oh  !  that  ye  knew  the 
day  of  your  visitation.  Observe,  2d,  It  is  a  holy  pardon.  Your 
iniquity  is  pardoned  ;  for  another  has  died  for  your  sins.  Oh  !  it 
is  an  awful  way  of  pardon.  "  There  is  forgiveness  with  God,  that 
he  may  be  feared."  It  is  a  pardon  to  make  you  tremble,  and  hate 
gin  with  a  perfect  hatred.  Oh  !  can  you  ever  love  that  which 
nailed  him  to  the  tree,  which  bowed  down  his  blessed  head  ?  Will 
you  take  up  sin  again,  and  thus  put  the  spear  afresh  into  the  side 
of  Jesus  ?  Some  say :  I  am  too  vile.  Ah !  are  you  viler  than 

SERMON    XXXIX.  237 

Jerusalem  ?  When  you  take  a  pebble,  and  cast  it  into  the  deep 
sea,  it  sinks,  and  is  entirely  covered  ;  so  are  the  sins  of  those  who 
take  refuge  in  Christ :  "  Thou  wilt  cast  all  our  sins  into  the  depths 
of  the  sea." 

2.  Their  warfare  is  accomplished. — (1.)  With  the  law.  An 
awakened  soul  has  a  dreadful  warfare  with  the  law  of  God.  Tho 
law  of  God  is  revealed  to  his  conscience,  armed  with  a  flaming, 
glittering  sword.  It  demands  the  obedience  of  his  heart  and  life. 
The  sinner  tries  to  obey  it,  he  tries  to  bring  his  life  up  to  its  re- 
quirements ;  but  in  vain.  The  law  lifts  up  its  sword  to  slay  him  ; 
it  hurls  its  curses  at  him.  This  is  a  dreadful  warfare  in  every 
awakened  conscience  ;  but  when  the  sinner  runs  into  Jesus  Christ, 
his  warfare  is  accomplished.  "  The  name  of  the  Lord  is  a  strong 
tower;  the  righteous  runneth  into  it,  and  is  safe."  In  Christ  Jesus, 
the  demands  of  the  law  are  satisfied  ;  for  he  was  made  under  the 
law.  Its  curses  are  borne  ;  for  he  was  made  a  curse  for  us.  The 
glittering  sword  pierced  the  side  of  Jesus.  Oh !  do  you  know 
what  it  is  to  have  this  warfare  accomplished  ?  (2.)  With  the 
devil.  We  wrestle  not  with  flesh  and  blood.  An  awakened  soul 
has  often  an  awful  warfare  with  Satan.  Satan  fights  against  him 
in  two  ways  :  1st.  By  stirring  up  his  corruptions,  and  making  his 
lusts  to  flame  and  burn  within  him  in  a  fearful  manner.  2d,  By 
accusing  him.  Satan  is  the  accuser  of  the  brethren.  He  accuses 
him  in  his  conscience,  in  order  to  drive  him  away  from  Christ,  to 
drive  him  to  despair,  and  to  give  up  all  hope  of  salvation.  He 
says  to  him  :  "  Thou  art.  a  vile  wretch,  not  fit  for  a  holy  Saviour : 
see  what  raging  lusts  are  in  thy  heart,  thou  wilt  never  be  saved." 
Ah  !  when  the  poor  sinner  runs  into  Christ,  he  finds  rest  there ;  his 
warfare  is  then  accomplished.  He  sees  all  the  accusations  of  Satan 
answered  in  the  blood  of  the  Lamb.  (3.)  With  sin.  The 
awakened  soul  has  a  dreadful  warfare  with  his  corruptions.  His 
heart  appears  just  full  of  raging  lusts,  all  tearing  him  to  pieces. 
He  is  driven  hither  and  thither;  but  when  he  comes  to  Christ  this 
warfare  is  accomplished.  Indeed,  in  one  sense  the  battle  is  not  over, 
but  just  begun ;  but  now  victory  is  sure.  God  is  now  for  him. 
Greater  is  He  that  is  for  him  than  all  that  can  be  against  him.  "If 
God  be  for  us,  who  can  be  against  us  ?"  The  Spirit  of  God  is 
now  within  him  ;  he  will  abide  with  him  for  ever.  The  Spirit 
now  reigns  in  him.  Christ  now  fights  for  him,  covers  his  head 
in  the  day  of  battle,  carries  him  on  his  shoulder.  He  is  as  sure 
to  overcome  as  if  he  were  already  in  glory.  He  says  to  him: 
'  Fear  not,  thou  worm  Jacob :  fear  not,  for  I  have  redeemed 
thee  ;  I  have  called  thee  by  thy  name ;  thou  art  mine.  I  will 
never  leave  thee,  nor  forsake  thee."  That  word,  never  leave  thee. 
reaches  through  the  darkest  hours  of  temptation,  the  deepest  waters 
of  affliction,  the  hottest  fires  of  persecution  ;  it  reaches  unto  death, 
through  death  and  the  grave,  into  eternity. 

£38  SERMON    XXXIX. 

III.  Believers  should  take  the  comfort  of  their  condition. 

1.  God  commands  it. — Some  say,  It  is  a  dangerous  thing  to  be 
happy.     They  are  afraid  of  too  much  joy.     They  say,  It  is  betler 
to  be  in  deep  exercises,  better  to  have  deep  wadings  ;  it  is  not 
good  to  be  of  too  joyful  a  spirit.     What  says  the  Word  of  God  ? 
"  Comfort  ye,  comfort  ye."     If  your  joy  flow  from  the  cross  of 
Christ,  you  cannot  have  too  much  joy.     "  Rejoice   in  the   Lord 
alway;  and  again  I  say,  Rejoice."     When  Christ  truly  rises  on 
the  soul,  he  should  be  like  a  morning  without  clouds.     If  it  be  true 
that  Christ  came  into  the  world  to  seek  and  save  that  which  was 
lost ;  if  you  see  his  freeness  and  preciousness,  I  ask,  how  can  you 
do  otherwise  than  rejoice  and  be  comforted  ?     "  Whom,  having 
not  seen,  we  love ;  in  whom,  though  now  we  see  him  not,  yet  be- 
lieving, we  rejoice  writh  joy  unspeakable  and  full  of  glory."     May 
the  God  of  Hope  fill  you  brimfull  with  joy  and  peace  in  believing  ! 

2.  Examine  from  whence  your  comfort  flows. — All  true  Gospel 
comfort  flows  from  the  cross  of  Christ,  from  the  Man  of  Sorrows. 
The  comfort  of  hypocrites  flows  from  themselves.     They  look  to 
themselves  for  comfort ;  they  look  to  the  change  on  their  life,  they 
see  some  improvements  there,  and  take  rest  from  that;  or,  they 
look  deeper  to  their  concern,  their  mourning  over  sin,  their  con- 
victions, their  endeavors  after  Christ ;  or,  they  look  to  their  de- 
votions, their  delight  in  prayer,  their  flowing  of  affection  ami 
words  ;  or  to  texts  of  the  Bible  coming  into  their  minds ;  or,  they 
look  to  what  their  friends  or  ministers  think  of  them,  and  they  take 
comfort  from  these.     All  these  are  refuges  of  lies,  false  Christs, 
that  must  be  cast  away,  or  they  will  ruin  your  soul.    Christ's  blood 
and  righteousness,  and  not  any  work  in  your  own  heart,  must  be 
your  justification  before  a  holy  God.     True  Gospel  comfort  comes 
from  a  sight  of  Christ's  bearing  double  for  all  our  sins.     "  Behold 
the  Lamb  of  God  !"     Gospel  comfort  is  a  stream  that  flows  direct 
from  Calvary. 

3.  See  how  false  the  comfort  of  Christ-neglecting  souls. — This 
sweet  word  of  comfort  is  only  to  those  who  are  under  the  wings 
of  Christ.     That  little   flock  alone  have  got  rest  for  their  souls. 
But  most  neglect  this  great  salvation.     You  do  not  feel  your  need 
of  an  atoning  Saviour,  you  think  you  can  justify  yourself  before 
God  ;  you  do  not  feel  your  need  of  an  almighty  Sanctifier.    Christ 
is  a  tender  plant  in  your  eyes,  you  have  not  betaken  yourself  to 
Christ.     Ah !  my  friend,  woe  to  you.     Your  warfare  is  not  ac- 
complished.    The  law,  with  its  curses  and  its  flaming  sword, 
stands  in  your  way.     Satan  also  accuses  you,   and  you  have 
nothing  to  answer  him.     Sin  rages  in  you,  and  you  have  no  power 
against  it.   vYour  iniquity  is  not  pardoned,  not  one  sin  is  blotted 
out.     All  is  naked  and  laid  open  to  the  eyes  of  Him  with  whom 
you  have  to  do.     Your  comfort  is  all  a  lie,  your  peace  is  Satan's 
peace,  it  is  the  slumber  that  ends  in  perdition.     You  will  yet  bear 
Vour  own  sins.     When  the  great  day  of  his  wrath  is  come,  you 

SERMON    XL.  241 

sometimes  feel  that  he  fulfils  that  word  ;  "  I  will  not  leave  you 
orphans ;  I  will  come  to  you."  The  Father  is  the  refuge  of  his 
own.  They  feel  his  everlasting  arms  underneath  them,  they  feel 
his  eye  watching  over  them,  they  feel  his  love  pouring  down  upon 
(hem  like  a  stream  of  light  from  heaven.  The  Holy  Spirit  is 
within  them.  They  sometimes  feel  his  breathing,  they  sometimes 
feel  that  they  have  the  Spirit  within  them,  crying,  "  Abba, 
Father."  Oh  !  this  heaven  upon  earth,  full,  satisfying  joy.  Some- 
times it  pleases  God  to  withdraw  from  the  soul,  chiefly,  I  believe, 
1st,  To  humble  us  in  the  dust ;  2d,  To  discover  some  corruption 
anmortified  ;  3d,  To  lead  us  to  hunger  more  after  him.  Such  was 
/he  state  of  David  when  he  wrote  the  42d  psalm  :  "I  will  say 
dnto  God,  my  Rock,  Why  hast  thou  forgotten  me  ?  As  with  a 
word  L"1  my  bones,  mine  enemies  reproach  me,  while  they  say 
laily  unto  me,  Where  is  thy  God  ?"  "  As  the  hart  panteth  after 
the  water- brooks,  so  panteth  my  soul  after  thee,  O  God."  Ah1 
far  more  than  the  natural  thirst  of  the  wounded  deer  for  the 
clear-flowing  brook,  is  the  spiritual  thirst  of  the  deserted  soul 
after  God.  Such  was  the  feeling  of  Job  when  he  cried  ;  "  The 
arrows  of  the  Almighty  are  within  me  ;"  and  again  :  "O  that  1 
knew  where  I  might  find  him  ;  O  that  it  were  with  me  as  in 
months  past !"  He  has  a  bitter  remembrance  of  his  past  enjoy- 
ment, a  bitter  sense  that  means  cannot  bring  his  soul  back  again 
to  rest.  Such  was  the  feeling  of  the  bride :  "  By  night  on  my  bed 
I  sought  him  whom  my  soul  loveth :  I  sought  him,  bvjt  I  found 
him  not.'' — Song  i».,  1.  Ah  !  brethren,  if  ever  you  have  known 
anything  of  this  you  will  know  the  wretched  feeling  of  distance 
from  God,  of  having  mountains  between  the  soul  and  him,  implied 
in  these  words  :  "  The  Lord  hath  forsaken  me,  and  my  God  hath 
forgotten  me." 

II.  God  cannot  forget  a  soul  in  Cf>*  '  "Can  a  woman  for- 
get her  sucking  child,  that  she  shouK  v^e  compassion  on  the 
son  of  her  womb  ?  yea,  they  may  -et  will  I  not  forget 

1.  It  is  like  a  mother's  love. —  ^'s  world  like 

a  mother's  love.     It  is  a  free,  i  However 

much    pain  she   has   suffere''  ^ver 

many  troubles  she  has  to  '  V4t 

hangs  upon  her  brea.c 
is  a  something  in  he1 
even  to  her  idiot  b<~ 
than  this  love, 
a  fafcher  pitk 
him."      ' 

242  SERMON    XL. 

not  account  for  it.  You  cannot  change  it.  You  must  break  to 
pieces  the  mothers  heart  before  you  can  change  her  love  to  her 
child.  And  yet  there  are  some  poor  souls  so  disfigured  by  Satan, 
their  hearts  *so  brutalized,  that  they  forget  their  children. 
The  Indian  mother  can  dance  over  her  infant's  grave,  and  the 
murderess  can  lift  her  hand  against  the  life  of  her  little  one  : 
"They  may  forget;  yet  will  1  not  forget  thee." 

The  love  of  God  to  a  soul  in  Christ  is  a  natural  love.  It  is  a 
love  engrained  in  his  nature.  The  Father  loveth  the  Son  ;  and  it 
is  the  same  love  with  which  he  loves  the  soul  that  is  in  Christ. 
He  cannot  forget  him.  He  loves  him  because  he  is  altogether 
lovely,  he  loves  him  because  he  is  worthy  to  be  loved,  he  loves 
him  because  he  laid  down  his  life  for  the  sheep.  All  that  is  in 
God  binds  him  to  love  his  Son,  his  holiness,  his  justice,  his  truth  ; 
and  so  all  that  is  in  God  binds  him  to  love  the  soul  that  is  in 

Be  not  cast  down,  brethren,  in  affliction.  Deserted  souls,  God's 
love  cannot  change  unless  his  nature  change.  Not  till  God  cease 
to  be  holy,  just  and  true,  will  he  cease  to  love  the  soul  that  hides 
under  the  wings  of  Jesus. 

2.  The  Father's  love  is  full  love. — A  mother's  love  is  the  fullest 
love  which  we  have  on  earth.  She  loves  with  all  her  heart.  But 
there  is  no  love  full  but  that  of  God  toward  his  Son ;  God  loves 
Jesus  fully ;  the  whole  heart  of  the  Father  is,  as  it  were,  conti- 
nually poured  down  in  love  upon  the  Lord  Jesus.  There  is 
nothing  in  Christ  except  what  draws  the  infinite  love  of  God.  In 
him  God  sees  his  own  image  perfect,  his  own  law  acted  out,  his 
own  will  done.  The  Father  loves  the  Son  fully  ;  but  when  a  soul 
comes  into  Christ,  the  same  love  rests  on  that  soul :  "  That  the 
love  wherewith  thou  hast  loved  me  may  be  in  them."  John  xvii., 
26.  True,  a  creature  cannot  receive  the  love  of, God  as  Jesus 
can;  but  it  is  the  sai  ^^e  that  shines  on  us  and  him  ;  full,  sa- 
tisfying, unbounded  i  TVhen  the  sun  pours  down  its  beams 
on  the  wide  ocean  av  *le  flower  at  the  same  time,  it  is  the 
same  sunshine  tl  :nto  both,  though  the  ocean  has 
vastly  large'*  its  glorious  beams  ;  so,  when  the 
Son  of  ^  his  Father,  and  a  poor  guilty 
worr  love  that  comes  both  on  the 
£•  "  ••  able  to  contain  more. 

s?     If  God  fully  loves 

forget  thee.     A  crea- 

",lay  vessel,  a  breath 

1  again.     But  the 

bject  infinitely 

SERMON    XL.  243 

Back,  he  finds  his  aged  mother  changed,  her  head  is  grey,  her 
venerable  brow  is  furrowed  with  age  ;  still  he  feels,  while  she 
clasps  him  to  her  bosom,  that  her  heart  is  the  same.  But,  ah !  far 
more  unchanging  is  the  love  of  God  to  Christ,  and  to  a  soul  in 
Christ :  "  I  am  the  Lord  ;  I  change  not."  The  Father  that  loves 
has  no  variableness.  Jesus,  who  is  loved,  is  the  same,  yesterday, 
to-day,  and  for  ever.  How  can  that  love  change  ?  It  flowed 
before  the  world  was ;  it  will  flow  when  the  world  has  passed 

If  you  are  in  Christ,  that  love  shines  on  you :  "  I  have  loved  thee 
with  an  everlasting  love."  "  I  am  persuaded  that  neither  deatfi, 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord." 

(1.)  Comfort  downcast  believers.  Many  of  you  may  be  cast 
down,  and  your  souls  disquieted.  You  think  God  has  dealt 
bitterly  with  you;  he  has  written  you  childless  ;  he  has  met  you 
as  a  lion  and  as  a  bear  bereaved  of  her  whelps  ;  or  he  has  blasted 
your  gourd  ;  or  he  has  deserted  you,  so  that-  you  seek  him,  and 
find  him  not.  Look'still  to  Jesus  ;  the  love  of  God  shines  on  him  ; 
nothing  can  separate  Jesus  from  that  love ;  nothing  can  separate 
you.  At  the  very  time  when  Zion  was  saying," "My  God  hath 
forgotten  me  ;"  at  that  moment  God  was  saying:  "  I  will  not  forget 

Your  afflictions  and  desertions  only  prove  that  you  are  under 
the  Father's  hand.  There  is  no  time  when  the  patient  is  an  object 
of  such  tender  interest  to  the  surgeon,  as  when  he  is  under  his 
knife ;  so,  you  may  be  sure,  if  you  are  suffering  from  the  hand  of 
God,  his  eye  is  all  the  more  bent  on  you.  "  The  eternal  God  is 
thy  refuge,  and  underneath  are  the  everlasting  arms.'' 

(2.)  Invite  poor  sinners  to  come  and  taste  of  this  love.  It  is  a 
sweet  thing  to  be  loved.  I  suppose  the  most  of  you  have  tasted 
a  mother's  love.  You  know  what  it  is  to  be  rocked  in  her  arms, 
to  be  watched  by  her  gentle  eye,  to  be  cheered  by  her  smile ;  but, 
oh !  brethren,  this  is  nothing  to  the  love  of  your  God.  That  dear 
mother's  eye  will  «lose  in  death ;  that  cjear  mother's  arm  will 
moulder  in  the  dust.  Oh  !  come  and  share  the  love  of  Him  who 
cannot  die.  There  is  one  spot  alone  on  -tfhich  the  love  of  God 
continually  falls  unclouded ;  it  is  the  head  #f  Je«ns :  «  The  Father 
loveth  the  Son."  He  loves  him  from  his  t  ery  nature  ;  so  that  the 
perfections  of  God  must  change  before  thj»  love  can  change.  He 
loves  him  fully.  The  whole  treasures  of  love  that  are  in  the 
infinite  bosom  of  Jehovah  are  pouring  (VHitinually  into  the  bosom 
of  the  Son  He  loves  unchangingly  J/io  cloud  can  ever  come 
between;  no  veil,  no  distance.  But  v^it  is  this  to  me?  Every- 
thing to  you,  sinner.  Jesus  stands  'o  lefuge  for  sinners,  ready  to 
receive  even  thee.  Flee  into  him,"iinner;  abide  in  him,  and  that 

244  SERMON    XLI 

love  shall  abide  on  you.  You  are  a  worm ;  but  you  may  cntei 
into  the  joy  of  your  Lord.  You  may  share  the  love  of  God  with 
Jesus  in  a  way  that  holy  angels  cannot  do.  Oh !  sinner,  had  you 
rather  remain  under  the  wrath  of  God  ?  "He  that  believeth  not 
the  Son  shall  not  see  life  ;  but  the  wrath  of  God  abideth  on  him." 
"  God  is  angry  with  the  wicked  every  day  ;"  but,  ah  !  "  This  is  a 
faithful  saying,  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  'the  world  to  save  sinners,  of  whom  I  am  chief." 

Oh  !  it  is  sweet  to  pass  from  wrath  to  love,  from  death  to  life. 
That  poor  murderess  would  leap  in  her  cell,  when  the  news  came 
that  she  was  not  to  die  the  murderer's  death  ;*  but,  ah !  ten  thou- 
sand times  sweeter  would  it  be  to  you,  if  God  were,  this  day,  to 
nersuade  you  to  embrace  Christ  freely  offered  in  the  Gospel. 



•'  It  came  even  to  pass,  as  the  trumpeters  and  singers  were  as  one,  to  make  one 
sound  to  be  heard  in  praising  and  thanking  the  Lord  ;  and  when  they  lifted  up 
their  voice  with  the  trumpets,  and  cymbals,  and  instruments  of  music,  and 
praised  the  Lord,  saying,  For  he  is  good  ;  for  his  mercy  endureth  for  ever :  that 
then  the  house  was  filled  with  a  cloud,  even  the  house  of  the  Lord  ;  so  that  the 
priests  could  not  stand  to  minister  by  reason  of  the  cloud :  for  the  glory  of  the 
Lord  had  filled  the  house  of  God." — 2  Chron.  v.,  13,  14. 

THE  day  here  spoken  of  appears  to  have  been  a  day  of  days.  It 
seems  to  have  been  the  day  of  Pentecost  in  Old  Testament 
times,  a  type  of  all  the  glorious  days  of  an  outpoured  Spirit  that 
ever  have  been  in  the  world,  a  foretaste  of  that  glorious  day  when 
God  will  fulfil  that  amazing,  soul-satisfying  promise,  "  I  will  pour 
out  my  Spirit  upon  all  flesh." 

My  dearly  beloved  flock,  it  is  my  heart's  desire  and  prayer  that 
this  very  day  might  be  such  a  day  among  us,  that  God  would 
indeed  open  the  windows  of  heaven,  as  he  has  done  in  times  past, 
and  pour  down  a  blessing,  till  there  be  no  room  to  receive  it. 

Let  us  observe,  then,  how  thanksgiving  brings  down  the  Spirit 
of  God. 

I.  How  the  people,  were  engaged:  "  In  praising  and  thanking 
the  Lord."  Yea,  you  have  their  very  words:  "  For  he  is  good  ; 
for  his  mercy  endureth  frr  ever."  It  was  thus  the  people  were 
engaged  when  the  cloud  \me  down  and  filled  the  house.  They 
had  been  engaged  in  m_.jy  other  most  affecting  duties.  The 

*  Alluding  to  a  recent  occurrence. 

SERMON    XLI.  245 

Levites  had  been  carrying  the  ark  from  Mount  Zion  and  placing 
it  under  the  wings  of  the  cherubim  ;  Solomon  and  all  his  people 
had  been  offering  sacrifices,  sheep  and  oxen,  which  could  not  be 
told  for  multitude,  still  no  answer  came  from  heaven.  But  when 
the  trumpeters  and  singers  were  as  one  in  praising  and  thanking 
the  Lord,  when  they  lifted  up  their  voices,  saying,  "  For  he  is 
good ;  for  his  mercy  endureth  for  ever ;"  then  the  windows  of 
heaven  were  opened,  then  the  cloud  came  down  and  filled  the 
whole  temple. 

My  dear  flock,  I  am  deeply  persuaded  that  there  will  be  no  full, 
soul-filling,  heart-ravishing,  heart-satisfying,  out-pouring  of  the 
Spirit  of  God,  till  there  be  more  praise  and  thanking  the  Lord.  Let 
me  stir  up  your  hearts  to  praise. 

1.  He  is  good.     Believers  should  praise  God  for  what  he  is  in 
himself.     Those  that  have  never  seen  the  Lord  cannot  praise  him. 
Those  that  have  not  come  to  Christ,  have  never  seen  the  King  in 
his  beauty.     An  unconverted  man  sees  no  loveliness  in  God.     He 
sees  a  beauty  in  the  blue  sky,  in  the  glorious  sun,  in  the  green 
earth,  in  the  spangling  stars,  in  the  lily  of  the  field  ;  but  he  sees 
no  beauty  in  God.     He  hath  not  seen  him,  neither  known  him ; 
therefore  there  is  no  melody  of  praise  in  that  heart.     When  a 
sinner  is  brought  to  Christ,  he  is   brought  to  the  Father.     Jesus 
gave  himself  for  us,  "  that  he  might  bring  us  to  God."     Oh  !  what 
a  sight  breaks  in  upon  the  soul,  the  infinite,  eternal,  unchangeable 
God  !     I  know  that  some  of  you  have  been  brought  to  see  this 
sight.     Oh  !  praise  him,  then,  for  what  he  is.     Praise  him  for  his 
pure,  lovely  holiness,  that  cannot   bear  any  sin  in  his  sight.     Cry, 
like  the  angels,  "  Holy,  holy,  holy,  Lord  God  Almighty."     Praise 
him  for  his  infinite  wisdom,  that  he  knows  the  end  from  the  begin- 
ning.    In  him  are  hid  all  the  treasures  of  wisdom  and  knowledge. 
Praise  him  for  his  power,  that  all   matter,  all  mind,  is  in  his  hand. 
The   heart   of  the    king,  the  heart  of  saint  and  sinner,  are  all  in 
his  hand.     Hallelujah  !  for  the  Lord  God  Omnipotent  reigneth. 
Praise  him  for  his  love  ;  for  God  is  love.     Some  of  you  have  been 
at  sea.     When  far  out  of  sight  of  land,  you  have  stood  high  on 
the  vessel's  prow,  and  looked  round  and  round,  one  vast  circle  of 
ocean  without  any  bound.     Oh  !   so  it  is  to  stand  in  Christ  justified, 
and  to  behold  the  love  of  God,  a  vast  ocean  all  around  you,  with- 
out a  bottom  and  without  a  shore.     Oh !  praise  him  for  what  he 
is.     Heaven  will  be  all  praise.     Jf  you  cannot  praise  God,  you 
never  will  be  there. 

2.  For  his  mercy,  for  what  he  has  done  for  us.     The  Lord  has 
done  much  for  me  since  we  parted.     We  were  once  in  perils  of 
water ;  but  the  Lord  saved  the  ship.     Again  and  again  we  were 
in  danger  of  plague;  we  nightly  heard  the  cry  of  the  mourner; 
yet  no  plague  came  near  our  dwelling.     Again  and  again  we  were 
in  pr-rils  of  robbers ;    the  gun  of  the  murderous  Arab  has  been 
levelled  at  us ;  but  the  Lord  stayed  his  hand.     I  have  been  at  the 
gates  of  death  since  we  parted.     No  man  that  saw  me  would 

216  SERMON    XLI. 

have  believed  that  I  could  be  here  this  day  ;  yet  he  nath  healed  oui 
diseases,  and  brought  me  back  to  open  once  more  to  you  the  un- 
searchable riches  of  Christ.  I,  then,  have  reason  to  praise  him ; 
for  his  mercy  endureth  for  ever.  The  Lord  has  done  much  tor 
you  since  we  parted.  My  eyes  filled  with  tears  when  I  left  you ; 
for  I  thought  he  had  done  it  in  anger.  I  thought  it  was  anger  to 
me,  and  I  thought  it  was  anger  to  you ;  but  now  I  see  it  was  all 
love — it  was  all  mercy  to  unworthy  you  and  to  unworthy  me. 
The  Lord  gave  you  my  dear  brother  to  care  for  your  souls  ;  and 
far  better  than  that,  for  to  give  you  a  man  only  would  have  been 
a  poor  gilt,  but  he  has  given  you  his  Holy  Spirit.  "  Bless  the 
Lord,  O  my  soul !"  Praise  him,  O  my  people  !  for  he  is  good ; 
for  his  mercy  endureth  for  ever.  Are  there  not  some  of  you  brands 
plucked  out  of  the  burning  ?  You  were  in  the  burning ;  the  pains 
of  hell  were  actually  getting  hold  on  you.  You  had  a  hell  in  your 
own  hearts ;  you  had  a  hell  yawning  to  receive  you  ;  but  the  Lord 
snatched  you  from  the  burning.  Will  you  not  praise  him?  Are 
there  not  some  of  you  whom  I  left  blind,  and  deaf,  and  dumb,  and 
dead  ?  You  saw  no  beauty  in  Him  who  is  fairer  than  the  children 
of  men;  you  saw  no  glory  in  Immanuel — God  manifest  in  the 
flesh.  But  the  Lord  has  said  :  "  Go,  wash  in  the  pool  of  Siloam  ;" 
and  whereas  you  were  blind,  now  you  see.  Oh  !  praise  him  that 
hath  done  it.  In  heaven,  they  praise  God  must  of  all  for  this : 
"  Worthy  is  tha  Lamb  that  was  slain."  Oh!  have  you  no  praise 
for  Jesus  for  all  his  love — for  the  Father — for  the  Spirit?  Some 
of  you  cannot  sing  ;  "  No  man  could  learn  that  song  but  those  that 
were  redeemed  from  the  earth."  Some  of  you  are  worse  than 
when  I  left  you.  You  have  resisted  me ;  you  have  resisted  my 
brother ;  and,  oh  !  worse  than  all,  you  have  resisted  the  Holy 
Ghost.  You  are  prayerless  yet,  Christless  yet.  Ah  !  unhappy 
souls,  unredeemed,  unrenewed,  remember  it  will  be  too  late  to  learn 
to  praise  when  you  die.  You  must  begin  now.  I  will  tell  you 
what  a  dear  friend  of  my  own  once  said  before  dying.  She  de- 
sired all  the  servants  to  be  brought  in,  and  she  said  very  solemnly : 
"There's  nothing  but  Christ  between  me  and  weeping,  and  wail- 
ing, and  gnashing  of  teeth.  Oh  !  Forrest,  if  you  have  not  Christ, 
then  there  is  nothing  between  you  and  weeping,  and  wailing,  and 
gnashing  of  teeth."  You  that  will  not  praise  Christ  now,  shall 
wail  because  of  him  soon. 

II.  The  manner  of  their  praise. 

As  one.  Their  hearts  were  all  as  one  heart  in  this  exercise. 
There  were  a  thousand  tongues,  but  only  one  heart.  Not  only 
were  their  harps,  and  cymbals,  and  dulcimers,  all  in  tune,  giving 
out  a  harmonious  melody,  but  their  hearts  were  all  in  tune.  God 
had  given  them  one  heart,  and  then  the  blessing  came  down.  The 
same  was  the  case  on  the  day  of  Pentecost;  they  were  all  with 
one  accord  in  one  place  ;  they  were  looking  to  the  same  Lamb  of 
God  The  same  thing  will  be  the  case  in  that  day  prophesied  of 

SERMON    XLI.  2-47 

in  the  133d  psalm :  "Behold,  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity  !"  "  There  God  commands  the 
blessing,  even  life  for  evermore."  This  is  the  very  thing  which 
Jesus  prayed  for  in  that  prayer  which  none  but.  God  could  have 
asked,  and  none  but  God  could  answer:  "Neither  pray  I  for  these 
alone,  but  for  them  also  which  shall  believe  on  me  through  their 
word  ;  that  they  all  may  be  one  ;  as  thou,  Father,  art  in  me,  and 
I  in  thee,  that  they  also  may  be  one  in  us :  that  the  world  may 
believe  that  thou  hast  sent  me;"  and  then  follows  the  blessing: 
**  And  the  glory  which  thou  gavest  me  I  have  given  them ;  that 
they  may  be  one,  even  as  we  are  one :  I  in  them,  arid  thou  in  me, 
that  they  may  be  made  perfect  in  one  ;  .and  that  the  world  may 
know  that  thou  hast  sent  me,  and  hast  loved  them,  as  thou  hast 
loved  me." 

Dear  children  c«f  God,  unite  your  praises.  Let  your  hearts  no 
more  be  divided.  You  are  divided  from  the  world  by  a  great 
gulf.  Soon  it  will  be  an  infinite  gulf;  but  you  are  united  to  one 
another  by  the  same  spirit ;  you  have  been  chosen  by  the  same 
free,  sovereign  love ;  you  have  been  washed  in  the  same  precious 
blood  ;  you  have  been  filled  by  the  same  blessed  Spirit.  Little 
children,  love  one  another.  He  that  loveth  is  born  of  God.  Be 
one  in  your  praises.  Join  in  one  cry  :  "  Worthy  is  the  Lamb  that 
was  slain  ;  thou  art  worthy  to  open  the  book ;  thou  art  worthy  to 
reign  in  our  hearts."  And,  oh  !  be  fervent  in  praise.  Lift  up 
youi  voices  in  it ;  lift  up  your  hearts  in  it.  In  heaven  they  wax 
louder  and  louder.  John  heard  the  sound  of  a  great  multitude ; 
and  then  it  was  like  many  waters,  and  then  it  was  like  mighty 
thunderings,  crying  :  "  Hallelujah  !  hallelujah  !"  1  remember 
Edvvards's  remark,  that  it  was  in  the  singing  of  praises  that  his 
people  felt  themselves  most  enlarged,  and  then  that  God  was  wor- 
shipped somewhat  in  the  beauty  of  holiness.  Let  it  be  so  among 
yourselves.  Learn,  dearly  beloved,  to  praise  God  heartily  ;  to 
sing  with  all  your  heart  and  soul  in  the  family,  and  in  the  congre- 
gation. But,  oh !  remember  that  even  your  praises  must  be 
sprinkled  with  blood,  acceptable  to  God  by  Jesus  Christ. 

III.  Effects. 

1.  The  cloud  filled  the  house.  This  cloud  is  the  very  same  which 
led  them  through  the  Red  Sea,  and  went  before  them  forty  years 
in  the  wilderness.  It  was  a  pillar  of  cloud  by  day,  to  shade  them 
from  the  heat ;  it  was  a  pillar  of  fire  by  night,  to  guide  Israel  on 
their  way  to  the  promised  rest;  and  now  it  came  and  filled  the 
holiest  of  all  and  the  holy  place.  Such  was  the  wonderful  effect 
which  followed  their  united  fervent  praises.  God  himself  came 
down,  and  filled  every  chamber  of  the  house  with  his  presence. 
"  This  is  my  rest  for  ever  ;  here  will  I  dwell  ;  for  I  have  desired 
it."  Now,  my  dear  friends,  we  are  not  now  to  expect  that  God 
will  answer  our  pi  ayers,  or  follow  our  praises  with  a  pillar  of 

248  SERMON    XL1. 

cloud  or  a  pillar  of  fire.  These  were  but  the  shadows  ;  now  we 
receive  the  realitv,  the  substance.  If  ye  will  but  unite  in  unani- 
mous and  heartfelt  praises,  then  am  I  persuaded  that  God  will  give 
his  Holy  Spirit  to  fill  thjs  House,  to  fill  every  heart  in  the  spiritual 
temple.  How  glorious  this  will  be  ! 

(1.)  For  the  children  of  God.  Are  there  not  some  of  you  who 
have  come  to  Christ,  and  nothing  more  ?  Guilty,  weary,  heavy 
laden,  you  have  found  rest ;  redemption  through  his  blood,  even 
the  forgiveness  of  sins.  Oh!  do  not  stop  there.  Do  not  rest  in 
mere  forgiveness  ;  cry  for  the  indwellings  of  the  Holy  Ghost,  the 
Comforter.  Forgiveness  is  but  a  means  to  an  end.  You  are  justi- 
fied in  order  that  you  may  be  sanctified.  Remember,  without 
holiness,  you  will  never  see  the  Lord  ;  and  without  this  indwelling 
Spirit,  you  never  will  be  holy. 

Are  there  not  some  of  you  groaning  under  a  body  of  sin  and 
death,  and  crying,  with  the  apostle  :  "  Oh  !  wretched  man,  who 
shall  deliver  me  from  the  body  of  this  death?"  Do  you  not  feel 
the  plague  of  your  own  heart  ?  Do  you  not  feel  the  power  of  your 
old  nature  ?  How  many  in  this  state  lean  upon  themselves,  trust 
in  their  resolutions,  attempt,  as  it  were,  by  force,  to  put  down  their 
sins  :  but  here  is  the  remedy.  Oh  !  cry  for  the  flood-tide  of  God's 
Spirit,  that  he  may  fill  every  chamber  of  your  heart ;  that  he  may 
renew  you  in  the  spirit  of  your  mind. 

Are  there  not  many  who  are  cold,  worldly  Christians,  those  who 
were  long  ago  converted,  but  have  fallen  sadly  back,  under  the 
power  of  the  world,  either  its  gaiety  or  its  business,  its  mirth  or  its 
money,  and  they  have  got  into  worldly  habits,  deep  ruts  of  sin  ? 
Ah  !  see  what  you  need.  He  that  created  man  in  his  own  image 
at  first,  must  create  you  over  again.  You  need  an  almighty  in- 
dwelling Comforter.  Oh !  it  is  he  only  who  can  melt  your  icy 
heart,  and  make  it  flow  out  in  love  to  God,  who  can  fill  you  with 
all  t'he  fulness  of  God. 

Are  there  not  some  who  read  the  Bible,  but  get  little  from  it? 
You  feel  that  it  does  not  sink  into  your  heart,  it  does  not  remain 
with  you  through  the  week.  It  is  like  the  seed  cast  in  the  way- 
side, easily  plucked  away.  Oh  !  it  is  just  such  an  outpoured  Spirit 
you  require  to  hide  the  Word  in  your  heart.  When  you  write 
with  a  dry  pen,  without  any  ink  in  it,  no  impression  is  made  upon 
the  paper.  Now,  ministers  are  the  pens,  and  the  Spirit  of  God  is 
the  ink.  Pray  that  the  pen  may  be  filled  with  that  living  ink,  that 
the  Word  may  remain  in  your  hearts,  known  and  read  of  all  men 
— that  you  may  be  sanctified  through  the  truth. 

(2.)  For  the  unconverted. — So  it  was  in  the  day  of  Pentecost- — 
the  Spirit  came  first  on  the  small  company  of  disciples,  and  then 
on  the  ihree  thousand.  You  have  seen  the  hills  attracting  the 
cjouds,  and  so  drawing  down  the  shower  into  the  valleys  ;  so  do 
God's  children,  having  their  heads  within  the  veil,  obtain  the  Spirit 
of  God  in  fulness,  and  dispense  it  to  all  around.  You  have  seen 

SERMON    XLII.  249 

some  tall  tree  or  spire  catching  the  lightning,  and  conveying  it 
down  into  the  ground,  so  does  the  fire  of  God's  Spirit  come  first 
upon  the  trees  of  righteousness,  and  from  them  descends  to  the 
dead  souls  around  them. 

A  word  to  dead  souls. — Keep  near  to  God's  children  at  such  a 
time  as  this.  Do  not  separate  from  them — do  not  mock  at  them  ; 
you  may  yet  receive  the  grace  of  God  through  them.  Dear  be- 
lievers, for  the  sake  of  the  dead  souls  around  you,  for  the  sake  of 
this  great  town,  full  of  wickedness,  for  the  sake  of  our  land,  filled 
with  formality  and  hypocrisy,  oh !  unite  in  prayer,  and  unite  in 
praise,  and  prove  the  Lord,  if  he  will  not  pour  out  a  blessing.  Not 
for  your  own  sakes  only,  but  for  the  sake  of  those  perishing  around 
you,  let  us  wrestle  and  pray  for  a  fuller  time  of  the  Spirit's  work- 
ing than  has  ever  been  seen  in  Scotland  yet. 

2.  The  priests  could  not  stand  to  minister. — Before  the  cloud 
came  down,  no  doubt  the  priests  were  all  busily  engaged  burning 
incense,  and  offering  sacrifices  ;  but  when  the  cloud  came  down, 
they  could  only  wonder  and  adore.  So  it  ever  will  be  when  the 
Lord  gives  much  of  his  Spirit;  he  will  make  it  evident  that  it  is 
not  the  work  of  man.  If  he  were  to  give  only  a  little,  then  mi- 
nisters would  begin  to  think  they  had  some  hand  in  it ;  but  when 
he  fills  the  house,  then  he  makes  it  plain  that  man  has  nothing  to 
do  with  it.  David  Brainard  said,  that  when  God  awakened  his 
whole  congregation  of  Indians,  he  stood  by  amazed,  and  felt  that 
he  was  as  nothing — that  God  alone  was  working.  Oh  !  it  is  this, 
dear  friends,  that  we  desire  and  pray  for,  that  the  Lord,  the  Spirit, 
would  himself  descend,  and  with  his  almighty  power  tear  away 
the  veil  from  your  hearts,  convince  you  of  sin,  of  righteousness, 
and  of  judgment,  that  Jesus  himself  would  take  his  sceptre,  and 
break  your  hard  hearts,  and  take  all  the  glory — that  we  mav  cry 
out :  "  i\ot  unto  us,  Lord,  not  unto  us,  but  unto  thy  name  gtve 

St.  Peter's,  JVov.  24,  1339  (after  returning  from  Palestine). 



M  And  they  spake  rnto  all  the  company  of  the  children  of  Israel,  saying,  The  lanf1 
which  we  passed  through  to  search  it  is  an  exceeding  good  land.  If  the  Lord 
delight  in  us,  then  he  will  bring  us  into  this  land,  and  give  it  us,  a  land  that 
floweth  with  milk  and  honey." — Numb,  xiv.,  7,  8. 

WHEN  the  children  of  Israel  arrived  at  the  border  of  the  promised 
land,  Moses,  at  the  command  of  God,  sent  twelve  men  to  spy  out 
the  good  land.  They  searched  it  for  forty  days  from  the  one  end 

250  -     SERMON    XLII. 

to  the  other,  and  then  returned,  bringing  a  bunch  of  grapes,  borna 
between  two,  on  a  staff,  from  the  fruitful  Valley  of  Eschol.  But 
ten  of  the  spies  brought  an  evil  report  of  the  land.  The  land, 
they  said,  was  good ;  but  the  inhabitants  were  giants,  and  the 
cities  walled  up  to  heaven  ;  and  the  conclusion  they  came  to  was: 
"  We  are  not  able  to  go  up  against  the  people,  for  they  are  strongei 
than  we." — Verse  31. 

Joshua  and  Caleb  alone  tried  to  still  the  people.  They  did  not 
deny  that  the  men  were  tall,  and  that  the  cities  were  walled  ;  but 
they  pointed  to  the  pillar-cloud  to  answer  all  objections :  "  The 
Lord  is  with  us,"  and  we  shall  subdue  the  people  as  easily  as  we 
eat  bread.  "  The  land  which  we  passed  through  to  search  it  is  an 
exceeding  good  land." 

Doctrine. — If  God  delight  in  a  soul,  he  will  bring  it  into  the 
good  land. 

I.  Show  who  they  are  that  God  delights  in. 

1.  God  has  no  delight  in  a  natural  soul. — "  If  thou  shouldest 
mark  iniquities,  O  Lord,  who  shall  stand  ?"  "  Thou  art  not  a  God 
that  delighteth  in  wickedness ;  neither  shall  evil  dwell  with  thee.' 
"  Thou  art  of  purer  eyes  than  to  behold  evil,  and  canst  not  look 
on  iniquity."     "  Surely  thou  wilt  slay  the  wicked.  O  God."     Eli's 
sons  hearkened  not  unto  the  voice  of  their  father ;  for  the  Lord 
would  slay  them.     It  is  God's  very  nature  to  loathe  and  turn 
away  from  that  which  is  sinful.     A  person  with  a  fine  ear  for 
music  cannot  delight  in  a  jarring  discord.     It  is  impossible  in  his 
very  nature.     So  it  is  impossible  in  God  to  delight  in  a  naked  sin- 
ner.    A  person  covered  with  sin  is  quite  contrary  to  God's  nature; 
and  therefore,  when  naked  sinners  and  God  meet  in  the  judgment, 
God  will  have  no  mercy,  neither  will  his  eye  spare.     He  will  say : 
"  Bind  them  hand  and  foot,  and  cast  them  into  outer  darkness." 

Oh !  you  that  are  covered  over  with  sin,  think  of  this.  You 
that  are  uncovered  in  the  sight  of  God,  prepare  to  meet  your  God. 
How  will  you  come  into  the  presence  of  one  who  abhors  sin, 
when  he  puts  your 'most  secret  sins  in  the  light  of  his  countenance, 
when  he  brings  to  light  all  the  hidden  works  of  darkness,  when 
you  shall  give  account  of  every  idle  word  ?  Ah  !  where  wUI  you 
appear  ? 

2.  He  delights  in  one  sprinkled  with  the  blood  of  Christ. — When 
a  hell-deserving  sinner  is  enlightened  in  the  knowledge  of  Christ, 
wheii  he  believes  the  record  that  God  hath  given  concerning  his 
Son,  and  joyfully  consents  that  the  Lord  Jesus  be  his  surety,  then 
the  blood  of  Christ  is,  as  it  were,  sprinkled  over  that  soul.    When 
Aaron  and  his  sons  were  set  apart  for  the  priesthood,  the  blood  of 
the  ram  was  put  upon  the  tip  of  their  right  ear.  and  the  thumb  of 
their  right  hand,  and  the  great  toe  of  their  right  foot,  to  signify 
that  they  were  dipped  in  blood  from  head  to  foot ;  so  when  God 

ooks  upon  a  soul  in  Christ,  he  sees  it  dipped  in  the  blood  of  the 

SERMON    XLII.  251 

Saviour.  He  looks  upon  that  soul  as  having  suffered  all  that 
Christ  suffered  ;  therefore  he  delights  in  that  soul.  His  sense  of 
justice  is  pleased.  God  has  an  infinite  sense  of  justice.  His  eyes 
behold  the  things  that  are  equal  ;  now  when  he  sees  the  blood  of 
his  Son  sprinkled  upon  any  soul,  he  sees  that  justice  has  had  its 
full  satisfaction  in  that  soul,  that  that  man's  sins  have  been  more 
fully  punished  than  if  he  had  borne  them  himself  eternally. 

His  sense  of  mercy  is  pleased.  He  delighteth  in  mercy.  Even 
when  justice  was  crying  out,  "  Thou  shall  surely  slay  the  wicked," 
his  mercy  was  yearning  over  sinners,  and  he  provided  a  ransom. 
And  now  when  the  sinner  has  laid  hold  on  the  ransom,  mercy  is 
poured  down  in  forgiveness.  God  delighteth  in  mercy ;  he  de- 
lights to  forgive  the  soul.  It  is  sweet  to  notice  how  Jesus  loves  to 
forgive  sins.  In  the  woman  that  washed  his  feet,  how  he  seems 
to  dwell  on  it !  "  Her  sins,  which  are  many,  are  forgiven."  And 
again  he  said  unto  her :  "  Thy  sins  are  forgiven  thee ;"  and  again, 
a  third  time :  "  Go  in  peace."  And  so  God  loves  to  forgive  : 
"  There  is  joy  in  heaven  over  one  sinner  that  repenteth." 

Invite  trembling  sinners  to  come  to  Jesus. — Some  of  you  are 
trembling  under  a  sense  of  being  exposed  to  God's  wrath.  Which 
of  his  commandments  have  you  not  broken  ?  Your  case  is,  in- 
deed, a  dismal  one,  your  fears  are  most  just  and  reasonable  ;  and 
if  you  saw  your  condition  fully,  they  would  be  ten  thousand  times 
greater.  Yet  here  is  a  fountain  opened  for  sin  and  for  unclean- 
ness.  If  only  you  are  willing  to  come  to  the  Lord  Jesus,  you  do 
not  need  to  remain  another  moment  but  of  God's  favor.  You  see 
how  completely  safe  you  would  be,  if  you  would  take  this  blood. 
A  just  and  merciful  God  would  rejoice  over  you  to  forgive  you. 
It  is  all  in  vain  that  you  try  your  own  righteousness ;  it  will  never 
make  God  delight  in  you,  for  it  is  filthy  rngs  in  his  sight.  But 
the  blood  of  atonement,  the  blood  of  the  Lamb,  speaketh  peace. 

3.  God  delights  in  the  sanctified. — You  remember,  in  the  Book 
of  Revelation,  how  often  Jesus  says,  "I  know  thy  works."  He 
says  it  with  delight  in  the  case  of  Smyrna :  "  I  know  thy  works, 
and  tribulation,  and  poverty  ;  but  thou  art  rich."  When  God 
brings  a  soul  into  Christ,  he  makes  him  a  new  creature ;  then  God 
loves  the  new  creature.  Just  as  when  God  made  the  world,  he 
saw  all  that  he  had  made,  and  smiled,  for  all  was  very  good :  so, 
when  God  makes  a  new  creation  in  the  heart,  God  delights  in  it. 
He  says  it  is  all  very  good. 

()!>j.  iVIy  graces  are  all  imperfect.  They  do  not  please  rue, 
how  c;m  they  please  God  ?  1  cannot  do  the  things  that  I  would. 

Ans.  All  true  ;  yet  God  loves  his  own  workmanship  in  the  soul. 
His  Sp.rit  prays  in  you,  lives  in  you,  walks  i'n  you.  God  loves 
the  work  of  his  own  Spirit.  Just  as  you  love  flowers  of  your  own 
planting,  as  you  love  a  spot  that  you  have  laid  out  much  on :  so 
God  loves  his  children,  not  for  anything  of  their  own,  but  for  what 
he  has  done  foi  them,  and  in  them.  They  are  dear-bought,  he  has 

252  SERMON    XLII. 

bought  them  with  his  own  blood.  He  waters  them  every  moment, 
lest  any  hurt  them  ;  he  keeps  them  by  night  and  by  day,  and  how 
can  he  but  love  them  ?  He  loves  the  place  where  his  Spirit  dwells. 
Just  as  God  loved  the  temple:  "This  is  my  rest:  here  will  1 
dwell,  for  I  have  desired  it,"  not  for  any  good  in  it,  but  because  it 
was  the  place  of  his  feet ;  because  he  had  done  so  much  for  it  ;  so 
God  loves  his  Christians,  just  because  he  dwells  in  them,  and  has 
done  so  much  for  them.  Just  as  it  was  with  Aaron's  rod :  it  was 
a  dry  stick,  like  any  other  rod  ;  but  God  made  it  bud  forth,  ana 
bloom  blossoms,  and  bear  ripe  almonds ;  and  therefore  he  caused 
it  to  be  laid  up  in  the  holiest  of  all.  So  is  a  Christian  a  dry  tree  ; 
but  God  makes  him  bear  fruit,  and  loves  the  work  of  his  own 
hands.  Dear  Christians,  walk  after  the  Spirit,  and  please  God 
more  and  more.  He  saveth  such  as  be  of  a  contrite  spirit.  His 
countenance  doth  behold  the  upright :  "  I  love  them  that  love  me." 

II.  God  will  bring  all  his  people  to  glory. — There  are  many 
difficulties  in  the  way.  1.  So  it  was  with  Israel.  The  cities  were 
walled  and  very  great ;  the  inhabitants  were  gigantic  and  strong ; 
they  fell  before  them  like  grasshoppers.  2.  So  it  is  with  God's 
children  :  they  have  many  and  great  enemies — the  devil,  and  his 
angels,  once  the  brightest  and  highest  of  created  intelligences,  now 
the  great  enemy  of  souls.  He  is  against  the  Christian.  The  world 
is  full  of  giants,  all  opposing  God's  children.  The  persecutions  of 
the  ungodly,  the  allurements  of  pleasure,  these  are  great  enemies 
in  the  way.  There  are  giant  lusts  in  the  heart:  the  lust  of  praise, 
the  lust  of  the  flesh,  the  lust  of  the  eye,  the  pride  of  life.  Before 
these  the  soul  feels  like  a  grasshopper,  without  strength :  "  We 
ace  not  able  to  go  up  against  the  people,  for  they  are  stronger 
than  we." 

Arg.  If  he  delight  in  us,  he  will  bring  us  into  this  land. 

He  is  able;  "If  God  be  for  us,  who  can  be  against  us?"  1. 
God  is  stronger  than  Satan.  Satan  is  nothing  in  his  hand.  It  is 
easier  for  God  to  crush  Satan  under  our  feet,  than  for  you  to 
crush  a  fly.  God  is  infinitely  stronger  than  Satan.  Satan  can  no 
more  hinder  God  from  carrying  us  to  glory  than  a  little  fly  can, 
which  you  crush  with  your  foot.  "  He  shall  bruise  Satan  under 
your  feet  shortly."  Submit  yourselves  to  God,  resist  the  devil, 
and  he  will  flee  from  you.  2.  Stronger  than  the  world.  The 
world  often  comes  against  us  like  armed  men ;  but  if  God  be  for 
us,  who  can  be  against  us  ?  "  The  people  shall  be  like  bread."  It 
is  as  easy  to  overcome  all  opposition  when  God  is  with  us,  as  for 
a  hu.igry  man  to  eat  bread.  It  was  God  that  girded  Cyrus,  though 
he  did  not  know  him.  So  he  does  still :  worldly  men  are  a  rod 
in  God's  hand.  God  puts  it  this  way  or  that  way,  to  fulfil  all  his 
pleasure  ;  and  when  he  has.  done  with  it  he  will  break  it  in  pieces, 
and  cast  it  into  the  fire.  '  So  fear  not  them  that  kill  the  body, 
and  after  that  have  no  more  that  they  can  do."  Oh  !  Christian,  if 

SERMON    XLII.  253 

you  would  live  by  faith,  you  might  live  a  happy  life  !  3.  Strongei 
than  our  own  heart.  There  is  many  a  Jericho  in  our  own  heart 
walled  up  to  heaven,  many  a  fortress  of  sin,  many  giant  lusts 
which  threaten  our  souls.  "  O  wretched  man  that  I  am,  who 
shall  deliver  me  from  the  body  of  this  death?"  "If  the  Lord 
delight  in  us,  he  will  bring  us  into  the  good  land."  By  faith  the 
wails  of  Jericho  fell  down  after  they  were  compassed  about  seven 
days.  God  made  the  walls  of  Jericho  fall  flat,  by  a  mere  breath 
of  wind — a  noise  ;  so  he  is  able  still.  Settle  it  in  your  hearts  ; 
there  is  no  Jericho  in  your  hearts  which  God  is  not  able  to  make 
fall  in  a  moment.  You  have  seen  a  shepherd  carrying  a  sheep  on 
his  shoulder ;  he  meets  with  many  a  stone  on  the  way,  many  a 
thorn,  many  a  stream ;  yet  the  sheep  feels  no  difficulty  ;  it  is 
carried  above  all.  So  it  is  with  every  soul  that  yields  itself  to 
God  ;  the  only  difficulty  is  to  lie  on  his  shoulder. 

Apply  to  young  Christians.  Learn  where  your  sanctification 
lies — in  God  :  "  With  thee  is  the  fountain  of  life."  "  Your  life  is 
hid  with  Christ  in  God."  Your  holiness  does  not  depend  on  you, 
but  on  him*  It  is  a  hard  lesson  to  learn,  that  you  cannot  sanctify 
yourself,  that  you  cannot  overcome  these  giants,  and  scale  these 
walls.  You  have  learned  one  humbling  lesson,  that  you  have  no 
righteousness  ;  that  nothing  you  have  done  or  can  do  will  justify 
you.  Now,  learn  another  humbling  lesson,  that  even  when  par- 
doned you  have  no  strength.  It  is  the  most  humbling  of  all  things 
to  lie  like  a  sheep  on  his  shoulders  ;  but,  oh  !  it  is  sweet.  Be  lik«- 
Aaron's  rod,  a  dry  stick  in  yourself,  till  he  shall  make  you  bud 
and  blossom,  and  bear  fruit.  Say  like  Ephraim :  "  I  am  a  green 
fir  tree  ;"  and  hear  God  say :  "  From  me  is  thy  fruit  found." 

To  fallen  Christians.  Some  of  you  may  have  fallen  into  sin. 
The  reason  was  just  this :  you  forgot  where  your  strength  Jay. 
It  was  not  the  force  of  passion  nor  the  power  of  Satan,  nor  the 
allurement  of  the  world  that  made  you  tall,  it  was  unbelief;  you 
did  not  lie  in  his  hand. 

To  aged  Christians.  You  have  come  to  the  border  of  the 
promised  land,  and  still  your  enemies  seem  giants,  and  the  cities 
walled  up  to  heaven,  and  you  feel  like  a  grasshopper.  Still,  if 
the  Lord  delight  in  you,  he  will  keep  you  in  the  love  of  God.  He 
that  saved  you  out  of  the  mouth  of  the  lion,  and  out  of  the  paw 
of  the  bear,  will  save  you  out  of  the  hand  of  this  Philistine.  Trust 
God  to  the  end. 

Even  in  the  valley  of  the  shadow  of  death,  look  back  over  all 
your  deliverances ;  look  over  all  the  Ebenezers  you  have  raised, 
and  say  : — 

After  so  much  mercy  past, 
Canst  thou  let  me  sink  at  last  ? 




"For  I  know  him,  that  he  will  command  his  children  and  his  household  alter  him 
and  they  shall  keep  the  way  of  the  Lord,  to  do  justice  and  judgment ;  that  the 
Lord  may  bring  upon  Abraham  that  which  he  hath  spoken  of  him." — Gen 
xviii.,  19 

THERE  are  three  things  very  remarkable  in  these  words.  1. 
That  Abraham  used  parental  authority  in  governing  his  family : 
"  I  know  him,  that  he  will  command  his  children  and  servants 
after  him."  He  did  not  think  it  enough  to  pray  for  them,  or  to 
teach  them,  but  he  used  the  authority  which  God  had  given  him, 
he  commanded  them.  2.  That  he  cared  for  his  servants  as  well 
as  his  children.  In  chap,  xiv.,  verse  14,  we  learn  that  Abraham 
had  three  hundred  and  eighteen  servants  born  in  his  house.  He 
lived  after  the  manner  of  patriarchal  times  ;  as  the  Arabs  of  the 
wilderness  do  to  this  day.  His  family  was  very  large,  and  yet 
he  did  not  say,  "  They  are  none  of  mine."  He  commanded  his 
children  and  his  household.  3.  His  success :  "  They  shall  keep 
the  way  of  the  Lord."  It  is  often  said  that  the  children  of  good 
men  turn  out  ill.  Well,  here  is  a  good  man,  and  a  good  man 
doing  his  duty  by  his  children,  and  here  is  the  result.  His  son 
Isaac  was  probably  a  child  of  God  from  his  earliest  years.  There 
is  every  mark  of  it  in  his  life.  And  what  a  delightful  specimen  of 
a  believing,  prayerful  servant  was  Eliezer. — Gen.  xxiv. 
It  is  the  duty  of  all  believers  to  rule  their  houses  well. 

I.   The  springs  of  this  duty. 

1.  Love  to  souls. — As  long  as  a  man  does  not  care  for  his  own 
soul,  he  does  not  care  for  the  souls  of  others.  He  can  see  his 
wife  and  children  living  in  sin,  going  down  to  hell,  he  does  not 
care.  He  does  not  care  for  missions,  gives  nothing  to  support 
missionaries.  But  the  moment  a  man's  eyes  are  opened  to  the 
value  of  his  own  soul,  that  moment  does  he  begin  to  care  for  the 
souls  of  othir?.  F/om  that  moment  does  he  love  the  missionary 
cause.  He  wi»IJR£»y  spares  a  little  to  send  the  Gospel  to  the  Jew 
and  the  perish:/)  ,>  Hindus.  Again,  he  begins  to  care  for  the 
Church  at  home,  'or  his  neighbors,  all  living  in  sin.  Like  the 
maniac  at  Dec^.poli?,  he  publishes  the  name  of  Jesus  wherever 
he  goes.  And  now  he  begins  to  care  for  his  own  house.  He 
commands  his  chiMren  and  his  household  after  him.  How  is  it 
with  you?  Do  you  rule  well  your  own  house?  Do  you  worship 
God,  morning  and  evening,  in  your  family?  Do  you  deal  with 
your  children  and  servants  touching  their  conversion?  If  not, 
you  do  not  love  th-.-ir  souls.  And  the  reason  is,  you  do  not  lovo 

SERMON    XLIII.  255 

your  own.  You  may  make  what  outward  profession  you  please ; 
you  may  sit  down  at  sacraments,  and  talk  about  your  feelings, 
&c.,  but  if  you  do  not  labor  for  the  conversion  of  your  children, 
it  is  all  a  lie.  If  you  but  felt  the  preciousness  of  Christ,  you 
could  not  look  upon  their  faces  without  a  heart-breaking  desire 
that  they  might  be  saved.  Thus  Rahab,  Josh,  ii.,  13. 

2.  Desire  to  use  all  talents  for  Chj-ist. — When  a  man  comes  to 
Christ,  he  feels  he  is  not  his  own. — 1  Cor.  vi.,  19.  He  hears 
Christ  say,  "Occupy  till  I  come."  If  he  be  a  rich  man,  he 
uses  all  for  Christ,  like  Gaius.  If  a  learned  man,  spends  all 
for  Christ,  like  Paul.  Now,  parental  authority  is  one  talent,  the 
authority  of  a  father  and  master  is  a  talent,  for  the  use  of  which 
men  will  be  judged.  He  uses  this  also  for  Christ.  He  commands 
his  children  and  his  household  after  him.  How  is  it  with  you? 
Do  you  use  this  talent  for  Christ?  If  not,  you  have  never  given 
yourself  away  to  him,  you  are  not  his. 

II.  Scripture  examples  of  it. 

1.  Abraham.  The  most  eminent  example  of  it,  the  father  of  all 
believers.     Are  you  a  child  of  Abraham?     Then  walk   in  his 
steps  in  this.     Wherever  Abraham  went,  he  built  an  altar  to  the 

2.  Job.  Upon  every  one  of  his  sons'  birth-days  Job  offered  sa- 
crifice, according  to  the  number  of  them  all. — Chap,  i.,  5. 

3.  Joshua  :  "  As  for  me  and  my  house,  we  will  serve  the  Lord." 
— Chap,  xxiv.,  15. 

4.  Eunice.  From  a  child,  little  Timothy  knew  the  Scriptures ; 
and  the  reason  of  this  you  understand,  when  you  read  of  the  faith 
of  his  mother  Eunice. — 2  Tim.  iii.,  15,  with  i.,  5.     Such  was  the 
manner  in  Scotland  in  the  days  of  our  fathers  ;  and  if  ever  we 
are  to  see  Scotland  again  a  garden  of  the  Lord,  it  must  be  by  the 
reviving  of  family  government. 

III.  The  manner  of  it. 

1.  Worship  God  in  your  family. — If  you  do  not  worship 
God  in  your  family,  you  are  living  in  positive  sin ;  you  may 
be  quite  sure  you  do  not  care  for  the  souls  of  your  family.  If  you 
neglected  to  spread  a  meal  for  your  children  to  eat,  would  it  not 
be  said  that  you  did  not  care  for  their  bodies  ?  And  if  you  do  not 
lend  your  children  and  servants  to  the  green  pastures  of  God's 
Word,  and  to  seek  the  living  water,  how  plain  is  it  that  you  do 
not  care  for  their  souls  !  Do  it  regularly,  morning  and  evening. 
It  is  more  needful  than  your  daily  food,  more  needful  than  your 
work.  How  vain  and  silly  all  your  excuses  will  appear,  when 
you  look  back  from  hell  !  Do  it  fully.  Some  clip  on  the  psalm, 
and  some  the  readin-g  of  the  Word  ;  and  so  the  worship  of  God  is 
reduced  to  a  mockery.  Do  it  in  a  spiritual,  lively  manner.  Go 
to  it  as  to  a  well  of  salvation.  There  is,  perhaps  no  mean  of 

256  SERMON    XL1II. 

grace  more  blessed.     Let  all  your  family  be  present  without  fail, 
let  none  be  awanting. 

2.  Command,  use  parental  authority. — How  awfully  did  God 
avenge  it  upon  Eli, 4<  because  his  sons  made  themselves  vile,  and 
he  restrained  them  not !"     Eli  was  a  good  man,  and  a  holy  man  ; 
and  often  he  spoke  to  his  two  wicked  sons,  but  they  heeded  not 
But  herein  he  tailed,  he  did  not  use  his  parental  authority,  he  did 
not  restrain  them.     Remember  Eli.     It  is  not  enough  to  pray  for 
your  children,  and  to  pray  with  them,  and  to  warn  them ;  but  you 
must  restrain  them.     Restrain  them  with  the  cords  of  love.    From 
wicked  books,  from  wicked  companions,  from  wicked  amusements, 
from  untimely  hours,  restrain  them. 

3.  Command  servants  as  well  as  children. — So  did  Abraham. 
Remember  you  are  in  the  place  of  a  father  to  your  servants. 
They  are  come  under  your  roof;  and  they  have  a  claim  on  your 
instructions.     If  they  minister  to  you  in  carnal  things,  it  is  but  fair 
that  you  minister  to  them  in  spiritual  things.     You  have  drawn 
them  away  from  under  the  parental  roof,  and  it  is  your  part  to  see 
that  they  do  not  lose  by  it.     Oh  !  what  a  mass  of  sin  would  he 
prevented,  if  masters  would  care  for  their  servants'  souls  ! 

4.  Deal  with  each  as  to  the  conversion  of  his  soul. — I  have 
known  many  dear  Christian  parents  who  have  been  singularly 
neglectful  in  this  particular.     They  worship  God  in  the  family, 
and  pray  earnestly  in  secret  for  their  children  and  servants,  and 
yet  never  deal  with  them  as  to  their  conversion.     Satan  spreads 
a  kind  of  false  modesty  among  parents,  that  they  will  not  inquire 
of  their  little  ones,  Have  you  found  the  Lord,  or  no  ?     Ah  !  how 
sinful  and  foolish  this  will  appear  in  eternity.     If  you  should  see 
some  of  your  children  or  servants  in  hell,  all  because  you  did  not 
speak  to  them  in  private,  how  would  you  look  ?     Begin  to-night. 
Take  them  aside  and  ask,  What  has  G*od  done  for  your  soul  ? 

5.  Lead  a  holy  life  before  them. — If  all  your  religion  is  on  your 
tongue,  your  children  and  servants  will  soon  find  out  your  hy- 

IV.  The  blessing. 

1.  You  will  avoid  the  curse. — You  will  avoid  Eli's  curse.     Eli 
was  a  child  of  God,  and  yet  he  suffered  much  on  account  of  his 
unfaithfulness.     He  lost  his  two  sons  in  one  day.     If  you  would 
avoid  Eli's  curse,  avoid  Eli's  sin.     "  Pour  out  thy  fury  on  the  fami- 
lies that  have  not  called  on  thy  name" — Jer.  x.,  25.     If  you  do  not 
worship  God  in  your  house,  a  curse  is  written  over  your  door.    If 
I  could  mark  the  dwellings  in  this  town  where  there  is  no  family 
prayer,  these  are  the  spots  where  the  curse  of  God  is  ready  to  fall. 
These  houses  are  over  hell. 

2.  Your  children  will  be  saved  — So  it  was  with  Abraham.    His 
dear  son  Isaac  was  saved.     What  became  of  Ishmael  I  do  not 
know.     Only  I  remember  his  fervent  cry :  "  O  that  Ishmael  might 

SERMON    XLIV.  257 

ive  before  thee  !"  Such  is  the  promise :  "  Train  up  a  child  in  the 
way  he  should  go,  and  when  he  is  old  he  will  not  depart  from  it." 
Such  is  the  promise  in  baptism.  Ah  !  who  can  tell  the  blessed- 
ness of  being  the  saved  father  of  a  saved  family  ?  Dear  believ- 
ers, be  wise.  Surely  if  anything  could  mar  the  joy  of  heaven,  it 
would  be  to  see  your  children  lost  through  your  neglect.  Dear 
unconverted  souls,  if  one  pang  can  be  more  bitter  than  another  in 
hell,  it  will  be  to  hear  your  children  say :  "  Father,  mother,  you 
brought  me  here." 



"  And  in  this  mountain  shall  the  Lord  of  hosts  make  unto  all  people  a  feast  of  fat 
things,  a  feast  of  wines  on  the  lees,  of  fat  things  full  of  marrow,  of  wines  on  thi 
lees  well  refined.  And  he  will  destroy  in  this  mountain  the  face  of  the  covering 
cast  over  all  people,  and  the  veil  that  is  spread  over  all  nations.  He  will  swallow  • 

up  death  in  victory ;  and  the  Lord  God  will  wipe  away  tears  from  off  all  faces; 
and  the  rebuke  of  his  people  shall  he  take  away  from  off  all  the  earth ;  for  the 
Lord  hath  spoken  it." — Isa.  xxv.,  6-8. 

THESE  words  are  yet  to  be  fulfilled  at  the  second  coming  of  the 
Saviour.  It  is  true  that  the  Lord  of  hosts  has  long  ago  prepared 
this  feast,  and  sent  out  his  servants,  saying :  "  Come,  for  all  things 
are  ready."  But  it  is  just  as  true,  that  the  veil  that  is  spread  over 
all  nations  is  not  yet  taken  away ;  and  Paul  tells  us  plainly,  in  1 
Cor.  xv.,  54,  that  it  is  in  the  resurrection  morning  that  these 
words  shall  be  quite  fulfilled :  "  He  hath  swallowed  up  death  in 

Still  these  words  have  been  in  some  measure  fulfilled  wherever 
there  has  been  a  peculiar  outpouring  of  the  Spirit  upon  any  place. 
Often  at  sacrament  seasons  in  our  own  land,  these  words  have 
been  fulfilled.  God  has  made  Christ  a  feast  of  fat  things  to  hun- 
gry souls.  The  veil  of  unbelief  has  been  torn  from  many  hearts, 
and  the  tears  wiped  away  from  many  eyes.  It  is  my  humble  but 
earnest  desire  that  next  Sabbath  day  may  be  such  a  day  in  this 
place.*  I  want  to  engage  all  of  you  who  are  the  children  of 
God  to  secret  and  united  prayer  that  it  may  be  so;  and  I  have 
therefore,  chosen  these  words  by  which  to  stir  you  up  to  pray. 

I.  Consider  the  Feast.     II.  The  tearing  away  of  the  veil.     III. 
The  effects  of  it. 
].  The  Feast. 

*  The  Communion  Sabbath. 

258  SERMON    XLIV. 

1.  Where  is  it?  Any.  "  In  this  mountain."  (1.)  Moriah?  Ah! 
it  was  here  that  Abraham  offered  up  Isaac.  It  was  here  that  the 
passovcr  lamb  used  to  be  slain.  It  was  here  that  Jesus  stood  and 
cried,  "  If  any  man  thirst,  let  him  come  to  me  and  drink."  (2.) 
Mount  Olivet?  It  was  here  that  Jesus  said,  •'  I  am  the  true  vine. ' 
It  was  here  that  Jesus  had  the  cup  of  wrath  set  down  before  him, 
ic  that  night  in  which  he  was  betrayed.  (3.)  Mount  Calvary? 
It  was  ht  re  that  they  crucified  Jesus — and  two  thieves,  one  on 
each  hand.  It  was  here  that  the  passers-by  wagged  their  heads, 
the  chief  priests  mocked,  and  the  thieves  cast  the  same  in  his  teeth. 
It  was  here  that  there  was  three  hours'  darkness.  It  was  here 
they  pierced  his  hands  and  feet.  It  was  here  that  God  forsook 
his  own  Son.  It  was  here  that  .infinite  wrath  was  laid  upon  an 
infinite  Saviour:  "In  this  mountain  shall  the  Lord  of  hosts  make 
unto  all  people  a  feast  of  fat  things." 

To  anxious  souls. — The  world  tries  to  cheer  you  ;  they  bid  you 
go  into  company,  see  more  of  the  world,  enjoy  pleasure,  and  drive 
away  these  dull  thoughts.  They  spread  a  feast  for  you  in  some 
lighted  hall,  with  brilliant  lamps ;  and  the  pipe  and  the  tabor,  and 
wine  are  in  their  feasts.  Oh !  anxious  soul,  flee  these  things : 
remember  Lot's  wife.  If  you  are  anxious  about  your  soul,  flee 
from  the  feasts  of  the  world.  Stop  your  ears,  and  run.  Look 
here  how  God  tries  to  cheer  you:  he,  too,  prepares  a  feast;  but 
where  ?  On  Calvary.  There  is  no  light ;  it  is  all  darkness  round 
the  cross ;  no  music,  but  the  groan  of  a  dying  Saviour :  '•  Eli ! 
Eli ! — my  God  !  my  God  !"  Oh  !  anxious  soul,  it  is  there  you  will 
find  peace  and  rest.  "  Come  unto  me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest."  The  darkest  hour  that 
ever  was  in  this  world  gives  light  to  the  weary  soul.  The  sight 
of  the  cross  brings  within  sight  of  the  crown.  That  dying  sigh, 
which  made  the  rocks  to  rend,  alone  can  rend  the  veil,  and  give 
you  peace.  The  Place  of  a  Skull  is  the  place  of  joy. 

2.  Wliat  is  it  ? — A  feast  of  fat  things,  of  wines  on  the  lees.   . 

(1.)  A  feast.  It  is  not  a  meal,  but  a  feast.  At  a  meal,  it  is  well 
if  there  be  enough  for  all  who  sit  round  the  table  :  but  at  a  feast, 
there  should  be  more  than  enough  ;  there  is  a  liberal  abundance. 
The  Gospel  is  compared  to  a  feast :  "  Come,  eat  of  my  bread,  and 
drink  of  the  wine  that  I  have  mingled." — Prov.  ix. 

Again,  in  the  Song  of  Songs  :  "  He  brought  me  to  the  banquet- 
ing house,  and  his  banner  over  me  was  love."  "  Stay  me  with 
flagons,  comfort  me  with  apples;  for  I  am  sick  of  love."  Again, 
in  Matt.  xxii. :  "  Tell  them  which  are  bidden,  Behold,  I  have  pre- 
pared my  dinner ;  my  oxen  and  my  fallings  are  killed,  and -all 
things  are  ready  :  come  unto  the  marriage." 

So  it  is  in  Jesus ;  there  is  bread  enough  and  to  spare.  He 
came  that  we  might  have  life,  and  might  have  it  more  abundantly. 
There  is  a  feast  in  a  crucified  Jesus.  His  dying  in  the  stead  of 
sinners  is  enough,  and  more  than  enough,  to  answer  for  our  sins. 

SERMON    XLIV.  259 

It  is  not  only  equal  to  my  dying,  but  it  is  far  more  glorifying  to 
God  and  his  holy  law,  than  if  I  had  suffered  a  hundred  deaths. 
"  Comfort  ye,  comfort  ye  ;  ye  have  received  at  the  Lord's  hand 
double  for  all  your  sins."  His  obeying  in  the  stead  of  sinners  is 
enough,  and  more  than  enough,  to  cover  our  nakedness.  It  is  not 
only  equal  to  my  obeying,  but  it  is  far  more  glorifying  to  God  than 
if  I  had  never  sinned.  His  garment  not  only  clothes  the  naked 
soul,  but  clothes  from  head  to  foot ;  so  that  no  shame  appears  ; 
only  Christ  appears,  the  soul  is  hid.  His  Spirit  is  not  only 
enough,  but  more  than  enough,  to  make  us  holy.  There  is  a  well 
in  Christ  which  we  never  can  exhaust — still  rivers  of  grace  which 
we  never  can  drink  dry. 

Christians,  learn  to  feed  more  on  Christ :  "  Eat,  O  friends  ! 
drink,  yea,  drink  abundantly,  O  beloved  !"  When  you  are  asked 
to  a  feast,  there  is  no  greater  affront  you  can  put  upon  the  enter- 
tainer than  by  being  content  with  a  crumb  below  the  table.  Yet 
this  is  the  way  the  Christians  of  our  day  affront  the  Lord  of  glory. 
Oh  how  few  seem  to  feed  much  on  Christ  !  how  few  seem  to  put 
on  his  white  flowing  raiment !  how  few  seem  to  drink  deep  into 
his  Spirit !  Most  are  content  with  now  and  then  a  glimpse  of 
pardon,  a  crumb  from  the  table,  and  a  drop  of  his  Spirit.  Awake, 
dear  friends  !  "  These  things  have  I  spoken  unto  you  that  your  joy 
may  be  full." 

(2.)  A  feast  of  fat  things,  of  wines  on  the  lees. 

The  fat  things  full  of  marrow  are  intended  to  represent  the  rich- 
est and  most  nourishing  delicacies  ;  and  the  wines  on  the  lees 
well  refined,  to  represent  the  oldest  and  richest  wines ;  so  that,  not 
only  is  there  abundance  in  this  feast,  but  abundance  of  the  best. 
Ah  !  so  it  is  in  Christ.  First,  There  is  forgiveness  of  all  past  sins. 
Ah  !  this  is  the  richest  of  all  delicacies  to  a  heavy  laden  soul.  As 
cold  water  to  a  thirsty  soul,  so  is  good  news  from  a  far  country. 
A  good  conscience  is  a.  perpetual  feast.  Oh  !  weary  sinner,  taste 
and  see.  "  I  sat  down  under  his  shadow  with  great  delight,  and 
his  fruit  was  sweet  to  my  taste."  These  are  the  apples  that  a 
weary  soul  cries  out  for:  "Comfort -me  with  apples;  for  I  am 
sick  of  love."  Second,  There  are  the  smiles  of  the  Father.  The 
Father  himself  loveth  you.  Oh,  to  pass  from  the  frown  of  an  angry 
God  into  the  smile  of  a  loving  Father  !  this  is  a  feast  to  the  soul ; 
this  is  to  pass  from  death  unto  life.  Third,  The  droppings  of  the 
Spirit  into  the  soul — ah  !  it  is  this  which  comforts  the  soul.  This 
is  the  oil  of  gladness  that  makes  the  face  to  shine.  This  makes 
the  cup  run  over.  This  is  the  full  well  rising  within  the  soul,  at 
once  comforting  and  purifying.  Dear  friends,  be  not  filled  with 
wine,  wherein  is  excess  ;  but  be  filled  with  the  Spirit.  These  are 
the  flagons  that  stay  the  soul.  May  you  be  in  the  Spirit  on  the 
Lord's-day  ! 

3.  For  whom  is  it  ?     Unto  all  people.      "  The  Gospel  is  the 
power  of  God  unto  salvation  to  every  one  that  believeth  ;  to  the 

260  SERMON    XLIV. 

Jew  first,  and  also  to  the  Greek."  "  Go  ye  into  all  the  world,  ana 
preach  the  Gospel  to  every  creature."  Ah  !  there  is  not  a  crea- 
ture under  heaven  for  whom  the  feast  is  not  prepared.  There  is 
not  a  creature  from  whorn"  we  can  keep  back  the  message : 
"  All  things  are  reudy ;  come  to  the  marriage." 

Dear  anxious  souls,  why  do  you  keep  away  from  Christ?  you 
say  Christ  is  far  from  you  ;  alas  !  he  has  been  at  your  door  all 
day.  Christ  is  as  free  to  you  as  to  any  that  ever  came  to  him. 
Come  hungry,  come  empty,  come  sinful,  come  as  you  are  to  feed 
on  glorious  Jesus.  He  is  a  feast  to  the  hungry  soul. 

Dear  dead  souls,  that  never  felt  one  throb  of  anxiety,  that  never 
uttered  one  heartfelt  cry  to  God,  th  s  message  is  for  you.  The 
feast  is  for  all  people.  Christ  is  as  free  to  you  as  to  any  other  : 
"  How  long,  ye  simple  ones,  will  ye  love  your  simplicity  ?"  "  The 
Spirit  and  the  bride  say,  Come." 

II.   The  tearing  away  of  the  veil. 

1.  Observe  there  is  a  veil  over  every  natural  heart,  a  thick  im- 
penetrable veil.     (1.)    There  was  a  veil  in  the  temple  over  the 
entrance  to  the  holiest  of  all,  so  that  no  eye  could  see  the  beauty 
of  the  Lord  within.     (2.)  There  was  a  veil  over  the  face  of  Moses 
when  he  came  down  from  the  mount,  for  something  of  the  bright- 
ness of  Christ  shone  in  his  countenance.     When  the  veil  was  down 
they  could  not  see  his  glory.     (3.)  So  there  is  a  veil  upon  the 
hearts  of  the  Jews  to  this  day,  when  Moses  and  the  prophets  are 
read  to  them.     (4.)  So  is  there  a  veil  over  your  hearts,  so  many 
of  you  as  are  in  your  natural  state  ;  a  thick,  impenetrable  veil ; 
its  name  is  unbelief.     The  same  veil  that  hid  the  beauty  of  the 
promised  land  from   Israel  in  Kadesh-barnea — "  for  they  could 
not  enter  in,  because  of  unbelief" — that  veil  is  over  your  hearts 
this  day. 

Learn  the  great  reason  of  your  indifference  to  Christ.  The  veil 
is  upon  your  heart.  God  may  lay  down  all  the  riches  of  his 
bosom  on  the  table — the  unsearchable  riches  of  Christ ;  yet  so 
long  as  that  veil  is  over  you,  you  will  not  move.  You  see  no  form 
nor  comeliness  in  Christ :  "  And  when  we  shall  see  him.  there  is  no 
beauty  that  we  should  desire  him." — Isa.  liii.,  2.  "  The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God  :  for  they  are 
foolishness  unto  him  :  neither  can  he  know  them,  because  they  are 
spiritually  discerned." — 1  Cor.  ii.,  14. 

2.  Who  takes  the  veil  away  ?     Ans.  The  Lord  of  hosts :   he 
that  makes  the  feast  is  he  that  tears  the  veil  away.     Ah !  it  is  a 
work  of  God  to  take  away  that  covering.     We  may  argue  wrth 
you  till  midnight,  telling  you  of  your  sin  and  misery — we  may 
brin<r  all  the  sweetest  words  in  the  Bible  to  show  you  that  Christ 
is  fairer  than  the  children  of  men ;  still  you  will  go  home  and  say, 
We  see  no  beauty  in  him.     But  God  can  take  away  the  veil ; 
sometimes  he  does  it  in  a  moment — sometimes  slowly  ;  then  Christ 

SERMON    XLIV.  26l 

is  revealed,  and  Christ  is  precious.     There  is  not  one  of  you  so 
sunk  in  sin  and  worldliness — so  dull  and  heartless  in  the  things  of 
God — but  your  heart  would  be  overcome  by  the  sight  of  an  un- 
veiled   Saviour.       Oh  !    let    us  plead    this    promise  with   God 
"  He  will  destroy  in  this  mountain  the  face  of  the  covering  casi 
over  all   people,  and  the   veil  that  is  spread  over  all  nations/ 
Come  and  do  it,  Lord.     "  I  will  pour  out  my  Spirit  unto  you." 
Pour  quickly,  Lord. 

3.  Where  ?  "  In  this  mountain" — in  the  same  place  where  he 
makes  the  feast ;  he  takes  the  soul  to  Calvary.  Ah,  yes ;  it  is 
within  sight  of  the  crucified  Saviour  that  God  takes  every  veil 

Anxious  souls,  wait  near  the  cross.  Meditate  upon  Christ*  and 
him  crucified.  It  is  there  that  God  tears  the  veil  away.  Be  often 
at  Gethsemane — be  often  at  Golgotha.  Oh  !  that  next  Sabbath  he 
may  reveal  himself  to  all  in  the  breaking  of  bread.  As  easy  to 
a  thousand  as  to  one  soul ! 

III.  Effects. 

1.  Triumph  over  death.  (1.)  Even  here  this  is  fulfilled.  Often 
the  fear  of  death  is  taken  away  in  those  who  trembled  before. 
The  soul  that  has  really  had  the  veil  taken  away  can  go  through 
the  valley,  if  not  singing,  at  least  humbly  trusting,  and  can  say  at 
the  end,  "Lord  Jesus,  receive  my  spirit!"  Ah!  nothing  but  a 
real  sight  of  Christ  can  cheer  in  death.  Worldly  people  can  die 
stupidly  and  insensibly ;  but  the  unveiled  Christian  alone  can  feel 
in  death  that  the  sting  is  taken  away.  (2.)  In  resurrection.  When 
we  stand  like  Christ  in  body  and  soul — "  When  the  sea  has  given 
up  the  dead  that  are  in  it,  and  death  and  hell  the  dead  that  are  in 
them" — "  When  this  corruptible  shall  have  put  on  incorruption — 
then  shall  be  brought  to  pass  the  saying  that  is  written,  Death  is 
swallowed  up  in  victory." 

Dear  friends,  what  solemn  scenes  are  before  us  !  Ah  !  nothing 
but  a  sight  of  Christ  as  our  own  Surety  and  Redeemer  can  uphold 
us,  in  sight  of  opening  graves  and  reeling  worlds.  We  shall  re- 
member his  own  words,  and  be  still :  "  I  will  ransom  them  from 
the  power  of  the  grave  :  I  will  redeem  them  from  death.  O  death, 
I  will  be  thy  plagues ;  O  grave,  I  will  be  thy  destruction."  "Father, 
I  will  that  they  also  whom  thou  hast  given  me  may  be  with  me, 
where  I  am,  that  they  may  behold  my  glory." 

2.  Triumph  over  sorrow.  (1.)  Even  here,  God  wipes  away  the 
tears  of  conviction,  the  tears  of  sin  and  shame,  by  revealing  Christ. 
A  work  of  grace  always  begins  in  tears ;  but  when  God  takes  the 
soul  to  Calvary — look  here :  Tuere  are  thy  sins  laid  upon  Irn- 
inanuel ;  there  the  Lamb  of  God  is  bearing  them  ;  there  is  all  the 
hell  that  thou  shalt  suffer.  Oh,  how  sweetly  does  God  wipe  away 
the  tears  !  Anxious  souls,  may  God  do  this  for  you  next  Sabbath- 
day  !  (2.)  Complete  fulfilment  after.  There  will  always  be  lean 


nere,  because  of  sin,  temptation,  sorrow  ;  but  there  "  they  shaft 
hunger  no  more,  neither  thirst  any  more  ;  neither  shall  the  sun 
light  on  them,  nor  any  heat;  for  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shall  lead  them  unto  livin^ 
fountains  of  waters,  and  God  shall  wipe  away  all  tears  from  their 

a.  Triumph  over  reproaches.  —  Even  here  God  lifts  his  people 
above  reproaches  ;  he  enables  them  to  bless,  and  curse  not  :  '•  Love 
your  enemies  ;  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  that  despitefully  use  you  and  per- 
secute you."  But  there  shall  be  full  triumph  yonder.  He  will 
clear  up  our  character.  Here  we  may  endure  reproaches  all  the 
way!  Christians  are  slighted,  despised,  trampled  on,  here  ;  but 
God  will  acknowledge  them  as  his  jewels  at  last.  The  world  will 
stand  aghast. 



"  The  heart  is  deceitful  above  all  things  and  desperately  wicked  :  who  can  know 
it  ?  I  the  Lord  search  the  heart,  I  try  the  reins,  even  to  give  every  man  accord- 
ing to  his  ways,  and  according  to  the  fruit  of  his  doings." — Jer.  xvii.,  9,  10. 

I.  The  state  of  the  natural  heart. — Verse  9.  This  is  a  faithful 
description  of  the  natural  heart  of  man:  The  heart  of  unlallen 
Adam  was  very  different.  "  God  made  man  upright."  His  mind 
was  clear  and  heavenly.  It  was  riveted  upon  divine  things.  He 
saw  their  glory  without  any  cloud  or  dimness.  His  heart  was 
right  with  God.  His  affections  flowed  sweetly  and  fully  towards 
God.  He  loved  as  God  loved,  hated  as  God  hated.  There  was 
no  deceit  about  his  heart  then.  It  was  transparent  as  crystal. 
He  had  nothing  to  conceal.  There  was  no  wickedness  in  his 
heart;  no  spring  of  hatred,  or  lust,  or  pride..  He  knew  his  own 
heart.  He  could  see  clearly  into  its  deepest  recesses  ;  for  it  was 
just  a  reflection  of  the  heart  of  God.  When  Adam  sinned,  his 
heart  was  changed.  When  he  lost  the  favor  of  God  he  lost  the 
image  of  God.  Just  as  Nebuchadnezzar  suddenly  got  a  beast's 
heart,  so  Adam  suddenly  got  a  heart  in  the  image  of  the  devil. 
And  this  is  the  description  ever  since.  "The  heart  is  deceitful 
above  all  things,  and  desperately  wicked." — Verse  9. 

1.  It  is  "  deceitful  above  all  things" — Deceit  is  one  of  the  prime 
elements  of  the  natural  heart.  It  is  more  full  of  deceit  than  any 
other  object.  We  sometimes  call  the  sea  deceitful.  At  evening 
the  sea  appears  perfectly  calm,  or  there  is  a  gentle  ripple  on  the 


waters,  and  the  wind  blows  favorably  ;  during  the  night  a  storm 
may  come  on,  and  the  treacherous  waves  are  now  like  mountain 
billows  covering  the  ship.  But  the  hoart  is  deceitful  above  all 
things :  more  treacherous  than  the  treacherous  sea.  The  clouds 
are  often  very  deceitful.  Sometimes,  in  a  time  of  drought,  they 
promise  rain ;  but  they  turn  out  to  be  clouds  without  rain,  and  the 
farmer  is  disappointed.  Sometimes  the  clouds  appear  calm  and 
settled  ;  but,  before  the  morning,  torrents  of  rain  are  falling.  But 
the  heart  is  deceitful  above  all  things.  Many  animals  are  de- 
ceitful. The  serpent  is  more  subtle  than  any  beast  of  the  field : 
sometimes  it  will  appear  quite  harmle>s,  but  suddenly  it  will  put 
out  its  deadly  sting  and  give  a  mortal  wound.  But  the  natural 
heart  is  more  deceitful  than  a  serpent ;  aboce  all  things.  It  is 
deceitful  in  two  ways ;  in  deceiving  others  and  itself 

(1.)  In.  deceiving  others. — Every  natural  man  is  a  hypocrite. 
He  is  different  in  reality  from  what  he  appears  to  be.  I  undertake 
to  say,  that  there  is  not  a  natural  man  present  here  to-day  in  his  true 
colors.  If  every  natural  man  here  were  to  throw  off  his  disguise, 
and  appear  as  he  really  is,  this  church  would  look  more  like  the 
gate  of  hell  than  the  gate  of  heaven.  If  every  unclean  man  were 
to  lay  bare  his  heart,  and  show  his  abominable,  filthy  desires  and 
thoughts  ;  if  every  dishonest  man  were  now  to  open  his  heart,  and 
let  us  see  all  his  frauds,  all  his  covetous,  base  desires ;  if  every 
proud,  self-conceited  one  were  now  to  show  us  what  is  going  on 
below  his  coat,  or  below  that  silk  gown ;  to  let  us  see  the  paltry 
schemes  of  vanity  and  desire  of  praise  ;  if  every  unbeliever  among 
you  were  openly  to  reveal  his  hatred  of  Christ  and  of  the  blessed 
Gospel,  O  what  a  hell  would  this  place  appear  !  Why  is  it  not  so  ? 
Because  natural  men  are  deceitful ;  because  you  draw  a  cloak  over 
your  heart,  and  put  on  a  smooth  face,  and  make  the  outside  of  a 
siint  cover  the  heart  of  a  fiend.  Oh  !  your  heart  is  deceitful  above 
all  things.  Every  natural  man  is  a  flatterer.  He  does  not  tell 
other  men  what  he  thinks  of  them.  There  is  no  plain,  honest 
dealing  between  natural  men  in  this  world.  Those  of  you  who 
know  anything  of  this  world,  know  how  hollow  the  most  of  its 
friendships  are.  Just  imagine  for  a  moment  that  every  natural  man 
were  to  speak  the  truth,  when  he  meets  his  friends;  suppose  he 
were  to  tell  them  all  the  bitter  slanders  which  he  tells  of  them 
a  hundred  times  behind  their  back ;  suppose  he  were  to  unbosom 
himself,  and  tell  all  his  low,  mean  ideas  of  them  ;  how  worldly  and 
selfish  they  are  in  his  eyes ;  alas  !  what  a  world  of  quarrels  this 
would  be.  Ah,  no!  natural  man,  you  dare  not  be  honest;  you 
dare  not  speak  the  truth  one  to  another;  your  heart  is  so  vile  that 
you  must  draw  a  cloak  over  it ;  and  your  thoughts  of  others  so 
abominable  that  you  dare  not  speaK  \hern  out:  "  The  heart  is  de- 
ceitful above  all  things." 

(2.}  It  shows  itself  in  another  way.  in  sell-deceit.     Ever  since 
my  Doming  among  you  I  have  labored  with  all  my  might  to  sepa« 

264  SERMON    X^V. 

rate  between  the  precious  and  the  vile.  I  have  given  you  many 
marks,  by  which  you  might  know  whether  or  not  you  have  un- 
dergone a  true  conversion,  or  whether  it  has  only  been  a  deceit 
of  Satan — whether  your  peace  was  the  peace  of  God  or  the  peace 
of  the  devil — whether  you  were  on  the  narrow  way  that  leads  to 
life,  or  on  the  broad  way  that  leads  to  destruction.  I  have  done 
my  best  to  give  you  the  plainest  Scripture  marks  by  which  you 
might  know  your  real  case ;  and  yet  I  would  not  be  in  the  least 
surprised,  if  the  most  of  you  were  found  at  the  last  to  have  de- 
ceived yourselves.  Often  a  man  is  deeply  concerned  about  his 
soul ;  he  weeps  and  prays,  and  joins  himself  to  others  who  are 
inquiring.  He  now  changes  his  way  of  life,  and  changes  his  no- 
tions ;  he  talks  of  his  experience,  and  enlargement  in  prayer ; 
perhaps  he  condemns  others  very  bitterly ;  and  yet  has  no  true 
change  of  life,  walks  after  the  flesh  still,  not  after  the  Spirit.  Now, 
others  think  this  man  a  true  Christian,  and  he  believes  it  himself; 
yea,  he  thinks  he  is  a  very  eminent  Christian ;  when,  all  the  time, 
he  has  not  the  Spirit  of  Christ,  and  is  none  of  his.  Ah !  "  the 
heart  is  deceitful  above  all  things." 

2.  " Desperately  wicked" — This  word  is  borrowed  from  the 
book  of  the  physician.  When  the  physician  is  called  to  see  a  pa- 
tient past  recovery,  he  shakes  his  head  and  says :  This  is  a  despe- 
rate case.  This  is  the  very  word  used  here.  "  The  heart  is  des- 
perately wicked,"  past  cure  by  human  medicine.  Learn  that  you 
need  conversion,  or  a  new  heart.  When  we  speak  of  the  necessity 
of  a  change  to  some  people,  they  begin  to  be  affected  by  it,  and  so 
they  put  away  some  evil  habits,  as  drinking, or  swearing, or  lying; 
they  put  these  away,  and  promise  never  to  go  back  to  them ;  and 
now  they  think  the  work  is  done,  and  they  are  in  a  fair  way  for 
heaven.  Alas,  foolish  man !  it  is  not  your  drinking,  or  your 
swearing,  or  your  lying,  that  acre  desperately  wicked,  but  your 
heart.  You  have  only  been  cutting  off  the  streams,  the  heart 
remains  as  wicked  as  ever.  It  is  the  heart  that  is  incurable.  It 
is  a  new  heart  you  need.  Nothing  less  will  answer  your  need. 
Learn  that  you  must  go  to  Christ  for  this.  When  the  woman  had 
speet  her  all  upon  physicians,  and  was  nothing  better,  but  rather 
worse,  she  heard  of  Jesus.  Ah  !  said  she.  if  I  may  but  "  touch 
the  hem  of  his  garment  I  shall  be  made  whole."  Jesus  said  to 
her :  "  Daughter,  be  of  good  comfort,  thy  faith  hath  made  thee 
whole."  Come,  then,  incurable,  to  Christ.  The  leprosy  was  al- 
ways regarded  as  incurable.  Accordingly,  the  leper  came  to 
Jesus,  and  worshipping,  said:  "Lord,  if  thou  wilt,  thou  canst 
make  me  clean.  Jesus  said,  I  will,  be  thou  clean ;  and  immedi- 
ately his  leprosy  was  cleansed."  Some  of  you  feel  that  your 
heart  is  desperately  wicked ;  well,  kneel  to  the  Lord  Jesus,  and 
say :  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean."  You  are 
a  leper — incurable ;  Jesus  is  able — he  is  also  willing  to  make  yr»u 

SERMON   XLV.  265 

3.  Unsearchably  wicked:  "Who  can  know  it?" — No  man  ever 
yet  knew  the  badness  of  his  own  heart.  We  are  sailing  over  i 
sea  the  depths  of  which  we  have  never  fathomed.  (1.)  Unawak* 
enedpersons  have  no  idea  of  what  is  in  their  heart.  When  Elijah 
told  Hazael  what  a  horrible  murderer  he  would  be,  Hazael  said . 
"Is  thy  servant  a  dog,  that  he  should  do  this  thing?"  The  seeds  of 
it  were  all  in  his  heart  at  that  moment;  but  he  did  not.  know  his  own 
heart.  If  I  had  tpld  some  of  you,  when  you  were  little  children 
playing  beside  your  mother's  knee,  the  sins  that  you  were  afterwards 
to  commit,  you  would  have  said :  "  Am  I  a  dog,  that  I  should  do  this 
thing?"  andyet  you  see  you  have  done  them.  If  I  could  show  each 
of  you  the  sins  that  you  are  yet  to  commit,  you  would  be  shocked 
and  horrified.  This  shows  how  ignorant  you  are  of  your  own  heart. 
I  suppose  that  the  most  of  you  think  it  quite  impossible  you  should 
ever  be  guilty  of  murder,  or  adultery,  or  apostasy,  or  the  sin 
against  the  Holy  Ghost ;  this  arises  from  ignorance  of  your  own 
black  heart :  "  Who  can  know  it?"  (2.)  Some  awakened  persons 
have  an  awful  sight  given  them  of  the  wickedness  of  their  own 
hearts.  They  see  all  the  sins  of  their  pnst  life,  as  it  were,  con- 
centrated there.  They  see  that  their  past  sins  all  come  out  of 
their  heart — and  that  the  same  may  come  out  again.  And  yet 
the  most  awakened  sinner  does  not  see  the  ten  thousandth  part 
of  the  wickedness  of  his  heart.  You  are  like  a  person  looking 
down  into  a  dark  pit ;  you  can  only  see  a  few  yards  down  the 
side  of  the  pit ;  so  you  can  only  see  a  little  way  down  into  your 
heart.  It  is  a  pit  of  corruption  which  is  bottomless :  "  Who  can 
know  it?"  (3.)  Some  children  of  God  have  amazing  discoveries 
given  them  of  the  wickedness  of  their  own  hearts.  Sometimes 
it  is  given  them  to  see  that  the  germs  of  every  sin  are  lodging 
there.  Sometimes  they  see  that  there  never  was  a  sin  commuted, 
in  heaven,  in  earth,  or  in  hell,  but  it  has  something  corresponding 
to  it  in  their  own  heart.  Sometimes  they  see,  that  if  there  were 
not  another  fountain  of  sin,  from  which  'the  fair  face  of  creation 
might  be  defaced,  their  own  heart  is  a  fountain  inexhaustible, 
enough  to  corrupt  every  creature,  and  to  defile  every  fair  spot  in 
the  universe.  And  yet  even  they  do  not  know  their  own  hearts. 
You  are  like  a  traveller  looking  down  into  the  crater  of  a  volcano; 
but  the  smoke  will  not  suffer  you  to  look  far.  You  see  only  a  few 
yards  into  the  smoking  volcano  of  your  own  heart. 

Learn  to  be  humbled  far  more  than  you  have  ever  been.  None 
of  you  have  ever  been  sufficiently  humbled  under  a  sense  of  sin; 
for  this  reason,  that  none  of  you  have  ever  seen  fully  the  plague 
of  your  own  heart.  There  are  chambers  in  your  heart  you  have 
never  yet  seen  into.  There  are  caves  in  that  ocean  you  have 
never  fathomed.  There  are  fountains  of  bitterness  you  have 
never  tasted.  When  you  have  felt  the  wickedness  of  youi 
heart  to  the  uttermost,  then  lie  down  under  this  awful  truth,  that 
you  have  only  seen  a  few  yards  into  a  pit  that  is  bottomless,  thai 

266  SERMON    XLV. 

you  carry  about  with  you  a  slumbering  volcano ;  a  heart  whosi 
wickedness  you  do  not  and  cannot  know. 

II.   The  witness  of  the  heart. 

1.  "  /,  the  Lord.       We  have  seen  that  we  do  not  know  one  ano- 
ther's hearts  ;  for  "the  heart  is  deceitful."     Man  looketh  on  tho 
outward  appearance.     We  have  seen  that  no  man  knows  his  own 
heart,  that  the  most  know  nothing  of  what  is  there  ;  and  those  who 
know  most,  see  but  a  short  way  down.     But  here  is  an  unerring 
witness.     He  that  made  man  knows  what  is  in  man. 

2.  Observe  what  a  strict  witness  he  is :  "  I,  the  Lord,  search  the 
heart,  I  try  the  reins."     It  is  not  said,  I  know  the  heart — but,  I 
search  it.     The  heart  of  man  is  not  one  of  the  many  objects  upon 
which  God  turns  his  all-seeing  eye,  but  it  is  one  which  he  singles 
out  for  investigation :  "  I  search  the  heart."     As  the  astronomer 
directs  his  telescope  upon  the  very  star  which  he  wishes  to  ex- 
amine, and  arranges  all  his  lenses,  that  he  may  most  perfectly  look 
at  it,  so  doth  God's  calm  eye  pore  upon  the  naked  breast  of  every 
man.     As  the  refiner  of  silver  keeps  his  eye  upon  the  fining-pot, 
watching  every  change  in  the  boiling  metal ;  so  doth  God's  eye 
watch  every  change  in  the  bosom  of  man.     Oh  !  natural  man, 
can  you  bear  this?  How  vain  are  all  your  pretences  and  coverings  ; 
God  sees  you  as  you  are.     You  may  deceive  your  neighbor,  01 
your  minister,  or  yourself,  but  you  cannot  deceive  God. 

3.  Observe  he  is  a  constant  witness. — He  does  not  say  I  have 
searched,  or  I  will  do  it — but,  I  search — I  do  it  now,  and  always. 
Not  a  moment  of  our  life  but  his  pure,  calm,  searching  eye   ha_ 
been  gazing  on  the  inmost  recesses  of  our  hearts.     From  childhood 
to  old  age  his  eye  rests  on  us.     The  darkness  hideth  not  from  him. 
The  darkness  and  the  light  are  both  alike  to  him. 

4.  Observe  his  end  in  searching :   "  Even  to  give  every  man 
according  to  his  ways,  and  according  to  the  fruit  of  his  doings." 
Verse  10.     In  order  to  know  the  true  value  of  an  action,  you  must 
search   the  heart.     Many  an  action  that  is  applauded  by  men, 
is  abominable  in  the  sight  of  God,  who  searches  the  heart.     To 
give  an  alms  to  a  poor  man,  may  either  be  an  action  worthy  of 
an  eternal  reward,  or  worthy  of  an  eternal  punishment.     If  it  be 
done  out  of  love  to  Christ,  because  the  poor  man  is  a  disciple  of 
Christ,  it  will  in  no  wise  lose  its  reward  ;  Christ  will  say  ;  "  Inas- 
much as  ye  did  it  to  the  least  of  these  my  brethren,  ye  did  it  unto 
me."    If  it  be  done  out  of  pride-or  self-righteousness,  Christ  will  cast 
it  from  him:  he  will  say,  "Depart  ye  cursed — ye  did  it  not  unto  me." 
The  reason,  then,  why  Christ  searches  the  heart  is,  that  he  may 
judge  uprightly  in  the  judgment.     Oh,  sirs  !  how  can  you  bear  this, 
you  that  are  Christless  ?     How  can  you  bear  that  eye  on  your 
heart  all  your  days,  and  to  be  judged  according  to  what  his  pure 
eye  sees  in  you  ?     Oh  !  do  you  not  see  it  is  a  gone  case  with  you  ? 
'  Enter  not  into  judgment  with  thy  servant ;  for  in  thy  sight  shall 

SERMON    XLVI.  26? 

no  flesh  living  be  justified."  Oh  !  if  your  heart  be  desperately 
wicked,  and  his  pure  eye  ever  poring  on  it,  what  can  you  expect, 
but  that  he  should  cast  you  into  hell  ?  Oh  !  flee  to  the  Lord  Jesus 
Christ  for  shelter,  for  blood  to  blot  out  past  sins,  and  righteousness 
to  cover  you.  "  See,  God,  our  shield." 

Learn  the  amazing  love  of  Christ. — He  was  the  only  one  that 
knew  the  wickedness  of  the  beings  for  whom  he  died.  He  that 
searches  the  hearts  of  sinners  died  for  them.  His  eye  alone  had 
searched  their  hearts ;  aye,  was  searching  at  the  time  he  came. 
He  knew  what  was  in  man  ;  yet  he  did  not  abhor  them  on  that 
account — he  died  for  them.  It  was  not  for  any  goodness  in  man 
that  he  died  for  man.  He  saw  none.  It  was  not  that  he  saw 
little  sin  in  the  heart  of  man,  that  he  pitied  him  and  died  for  him. 
He  is  the  only  being  in  the  universe  that  saw  all  the  sin  that  is  in 
the  unfathomable  heart  of  man.  He  saw  to  the  bottom  of  the 
volcano,  and  yet  he  came  and  died  for  man.  Herein  is  love ! 
When  publicans  and  sinners  came  to  him  on  earth,  he  knew  what 
was  in  their  hearts.  His  eye  had  rested  on  their  bosoms  all  their  life, 
he  had  seen  all  the  lusts  and  passions  that  had  ever  rankled  there ; 
yet  in  no  wise  did  he  cast  them  out.  So  with  you.  His  eye  hath 
seen  all  your  sins  ;  the  vilest,  darkest,  blackest  hours  you  have 
lived,  his  pure  eye  was  resting  on  you  ;  yet  he  died  for  such, 
and  invites  you  to  come  to  him ;  and  will  in  no  wise  cast  you 
out.  Amen. 


TRUST    IN    THE    LORD. 

"  Trust  in  the  Lord  with  all  thine  heart ;  and  lean  not  unto  thine  own  understand- 
ing."— Prov  iii.,  5. 

WHEN  an  awakened  soul  is  brought  to  God  to  believe  on  Jesus, 
he  enjoys  for  the  first  time  that  calm  and  blessed  state  of  mind 
which  the  Bible  calls  peace  in  believing.  The  sorrows  of  death 
were  compassing  him,  and  the  pains  of  hell  getting  hold  on  him  ; 
but  now  he  can  say  :  "  Return  unto  thy  rest,  O  rny  soul."  It  is 
not  to  be  wondered  at,  that  when  this  heaven  upon  earth  is  first 
realized  in  the  once  anxious  bosom,  the  young  believer  should  often 
imagine  that  heaven  is  already  gained,  and  that  he  has  bid  fare- 
well to  sin  and  sorrow  for  evermore.  But,  alas  !  it  may  need  but 
the  passing  away  of  one  little  day  to  convince  him  that  heaven  is 
not  yet  gained,  that  though  the  Red  Sea  may  be  passed,  yet  there 
is  a  wide  howling  wilderness  to  pass  through,  and  many  au  euemy 

268  SERMON    XLVI. 

to  be  overcome,  before  the  soul  can  enter  into  the  land  of  which 
it  is  said,  that  "  the  people  are  all  righteous." 

The  first  breath  of  temptation  from  without,  or  the  first  rise  of 
corruption  from  within,  awakens  new  and  strange  anxieties  within 
the  believing  bosom.  He  had  just  put  on  the  breastplate  of  the 
Redeemer's  righteousness,  but  these  noxious  vapors  tarnish  and 
bedim  its  burnished  steel.  Alas !  he  cries,  what  good  will  it  do 
me  to  be  rid  of  all  accusations  from  past  sins,  if  I  am  not  secure 
from  raising  up  new  accusers  in  the  days  to  come  ?  What  good 
will  the  forgiveness  of  past  sins  do  me,  if,  every  step  of  my  life,  I 
am  to  fall  into  new  sin  f 

The  young  believer  in  this  state  of  mind  is  just  like  a  traveller 
in  the  midst  of  a  dangerous  wood.  He  has  been  brought  into  a 
place  of  perfect  security  for  the  present.  He  can  hear  the  cry 
of  the  wolves  behind  him  without  the  least  alarm,  for  he  is  brought 
into  a  fortress,  a  strong  tower,  where  he  is  safe  ;  but  when  he 
thinks  of  his  further  journey,  when  he  remembers  that  he  is  still 
in  the  midst  of  the  wood,  and  still  far  from  home,  alas  !  he  knows 
not  how  to  move  ;  he  knows  not  which  path  will  lead  him  right, 
and  which  will  lead  him  wrong.  When  the  lost  sheep  was  found 
by  the  good  shepherd,  it  was  safe  in  that  moment,  as  safe  as  if  it 
were  already  in  the  fold  ;  and  yet  it  was  doubtless  in  great  per- 
plexity how  to  get  back  again,  it  had  wandered  so  far  over  the 
mountains,  and  down  into  the  valleys,  and  across  the  brooks,  and 
through  the  thorny  brakes,  that  it  was  impossible  the  bewildered 
sheep  could  find  its  way  back  ;  and  therefore  it  is  said  that  the 
good  shepherd  laid  it  on  his  shoulder  rejoicing. 

And  just  so  it  is  with  the  soul  that  is  found  by  Christ.  Washed 
in  his  blood,  he  may  feel  as  secure  and  as  much  at  peace  as  if  he 
were  already  in  heaven ;  but  when  he  looks  to  the  thousand  en- 
tanglements in  the  midst  of  which  he  has  wandered,  the  evil 
habits,  the  evil  companions  that  lay  snares  for  him  on  every  hand, 
alas  !  he  is  forced  to  cry :  How  shall  I  walk  in  such  a  world  as 
this  ?  I  thought  I  was  saved  ;  but,  alas  !  I  am  only  saved  to  be 
lost  again.  So  real  and  so  painful  is  this  state  of  mind,  that  some 
young  believers  have  actually  wished  to  die  that  they  might  be  rid 
of  these  tormenting  anxieties.  But  there  is  a  far  more  excellent 
way  pointed  out  in  the  words  before  us : 

"  Trust  in  the  Lord  with  all  thine  heart: 
And  lean  not  to  thine  own  understanding 
In  all  thy  ways  acknowledge  him, 
And  he  shall  direct  thy  paths." 

This  is  a  word  in  season  to  the  bewildered  believer ;  and  "  a  word 
•poken  in  due  season,  how  good  is  it !" 

First  of  all,  Consider  what  this  grace  is  that  is  here  recom- 
mended :  "  Trust  in  the  Lord  with  all  thine  heart." 

SERMON    XLVI.  269 

When  the  Philippian  jailer  cried  out :  "  What  must  I  do  to  be 
saved  ?"  the  simple  answer  was  :  "  Believe  on  the  Lord  Jesua 
Christ,  and  thou  shall  be  saved."  His  great  anxiety  was  to  escape 
from  under  the  wrath  of  the  God  of  the  earthquake  ;  and,  there- 
fore, they  simply  pointed  to  the  bleeding  Lamb  of  God.  He  looks 
to  Jesus  doing  all  that  we  should  have  done,  and  suffering  all  that 
we  should  have  suffered  ;  and  while  he  looks,  his  anxiety  is  healed; 
and  a  sweet  heavenly  peace  springs  up  within,  the  peace  of  be- 
lieving. But  the  inquirer  who  is  spoken  to  in  the  text  is  one  who 
already  enjoys  the  peace  of  a  justified  man,  but  wants  to  know 
how  he  may  enjoy  the  peace  of  a  sanctified  man.  A  new  anxiety 
hath  sprung  up  within  his  bosom,  as  to  how  he  shall  order  his  steps 
in  the  world ;  and  unless  this  anxiety  also  can  be  healed,  it  is  to 
be  feared  his  joy  in  believing  will  be  sadly  interrupted.  How 
seasonable  then,  is  the  word  which  points  at  once  to  the  re- 
medy !  and  how  amazing  is  the  simplicity  of  the  Gospel  method 
of  salvation,  when  the  sou!  is  directed  just  to  look  again  to  Jesus: 
"  Trust  in  the  Lord  with  all  thine  heart."  When  you  came  to  us 
weary  and  heavy  laden  with  guilt,  we  pointed  you  to  Jesus ;  for 
he  is  the  Lord  our  righteousness.  When  you  come  to  us  again, 
groaning  under  the  power  of  indwelling  sin,  we  point  you  again 
to  Jesus ;  for  he  is  the  Lord  our  strength.  It  is  the  true  mark  of 
a  false  and  ignorant  physician  of  bodies,  when  to  every  sufferer, 
whatever  be  the  disease,  he  applies  the  same  remedy.  But  it  is 
the  true  mark  of  a  good  and  faithful  physician  Oi  souls,  when,  to 
every  sick  and  perishing  soul,  in  every  stage  of  t..e  disease,  he 
brings  the  one,  the  only  remedy,  the  only  balm  in  Gilead. 

Christ  was  anointed  not  only  to  bind  up  the  broken-hearted,  but 
also  to  proclaim  liberty  to  the  captives ;  so  that,  if  it  be  good  and 
wise  to  direct  the  poor  broken-hearted  sinner,  who  has  no  way  of 
justifying  himself,  to  Jesus,  as  his  righteousness,  it  must  be  just  as 
good  and  wise  to  direct  the  poor  believer,  groaning  under  the 
bondage  of  corruption,  having  no  way  to  sanctify  himself,  to  look 
to  Jesus  as  his  wisdom,  his  sanctification,  his  redemption.  Thou 
hast  once  looked  unto  Jesus  as  thy  covenant  head,  bearing  all 
wrath,  fulfilling  all  righteousness  in  thy  stead,  and  that  gave  thee 
peace ;  well,  look  again  to  the  same  Jesus  as  thy  covenant  head, 
obtaining  by  his  merits  gifts  for  men,  even  the  promise  of  the 
Father,  to  shed  down  on  all  his  members  ;  and  let  that  also  give  thee 
peace.  "  Trust  in  the  Lord  with  all  thine  heart."  Thou  hast 
looked  to  Jesus  on  the  cross,  and  that  gave  ihee  peace  of  con- 
science ;  look  to  him  now  upon  the  throne,  and  that  will  give  thee 
purity  of  heart.  I  know  of  but  one  way  in  which  a  branch  can 
be  made  a  leafy,  healthy,  fruit-bearing  branch  ;  and  that  is  by  be- 
ing grafted  into  the  vine,  and  abiding  there.  And  just  so  I  know 
of  but  one  way  in  which  a  believer  can  be  made  a  holy,  happy, 
fruitful  child  oi'  God  ;  and  that  is  by  believing  in  Jesus,  abiding  iu 
him,  walking  in  him,  being  rooted  and  built  up  in  him. 

£70  SERMON    XLVI. 

And  observe  it  is  said  ;  "  Trust  in  the  Lord  with  all  thine  heart* 
When  you  believe  in  Jesus  for  righteousness,  you  must  castaway 
all  your  own  claims  for  pardon  ;  your  own  righteousness  must  be 
liltliy  rags  in  your  eyes ;  you  must  come  empty,  that  you  may  go 
a\\ay  full  of  Jesus.  And  just  so,  when  you  trust  in  Jesus  for 
strength,  you  must  cast  away  all  your  natural  notions  of  your 
own  strength  ;  you  must  feel  lhat  your  own  resolutions,  and  vows, 
and  promises,  are  as  useless  to  stem  the  current  of  your  passions, 
as  so  many  straws  would  be  in  stemming  the  mightiest  waterfall. 
You  must  feel  that  your  own  firmness  and  manliness  of  disposi- 
tion, which  has  so  long  been  the  praise  of  your  friends  and  the 
boast  of  your  own  mind,  are  as  powerless,  before  the  breath  of 
temptation,  as  a  broken  reed  before  the  hurricane.  You  must  feel 
that  you  wrestle  not  with  flesh  and  blood,  but  with  spirits  of 
gigantic  power,  in  whose  mighty  grasp  you  are  feeble  as  a  child  ; 
then,  and  then  only,  will  you  come  with  all  your  heart  to  trust  in 
the  Lord  your  strength.  When  the  believer  is  weakest,  then  is 
he  strongest.  The  child  that  knows  most  its  utter  feebleness, 
intrusts  itself  most  completely  into  the  mother's  arms.  The  young 
eagle  that  knows,  by  many  a  fall,  its  own  inability  to  fly,  yields 
itself  to  be  carried  on  the  mother's  mighty  wing.  When  it  is 
weak,  then  it  is  strong  ;  and  just  so  the  believer,  when  he  has  found 
out,  by  repeated  falls,  his  own  utter  feebleness,  clings  with  sim- 
plest faith,  to  the  arm  of  the  Saviour — leans  on  his  Beloved,  com- 
ing up  out  of  the  wilderness,  and  hears  with  joy  the  word :  "  My 
grace  is  sufficient  for  thee  ;  my  strength  is  made  perfect  in  weak- 

But  secondly,  Consider  how  this  grace  of  trusting  hinders  the 
believer  from  leaning  to  his  own  understanding. 

" Trust  in  the  Lord  with  all  thine  heart; 
And  lean  not  to  thine  own  understanding." 

Well  may  every  soul  that  is  untaught  by  the  Spirit  of  God  ex- 
claim: "This  is  a  hard  saying,  who  can  hear  it  ?"  and,  indeed, 
there  is  perhaps  no  truth  lhat  calls  forth  more  of  the  indignant  op- 
position of  the  world  than  this  blessed  one — that  they  who  trust 
in  the  Lord  with  all  their  heart,  do  not  lean  to  their  own  under- 
standing. The  understanding,  here,  plainly  includes  all  the  ob- 
serving, knowing,  and  judging  faculties  of  the  mind,  by  which 
men  ordinarily  guide  themselves  in  the  world  ;  and,  accordingly, 
it  is  with  no  slight  appearance  of  reasonableness  that  the  wrorld 
should  brand  with  the  name  of  fanatics  a  peculiar  set  of  men,  who 
dare  to  say  that  they  are  not  to  lean  upon  these  faculties,  to  guide 
them  in  their  every-day  walk  and  conversation. 

But  surely  it  might  do  something  to  moderate,  at  least,  the  op- 
position of  the  world  (if  they  would  but  listen  to  us),  to  tell  them 
that  we  never  refuse  to  be  guided  by  the  understanding,  although 

SERMON    XLVI.  271 

we  altogether  refuse  to  lean  upon  it.  Every  enlightened  believer 
however  implicitly  he  depends  upon  the  breathing  of  the  Holy 
Ghost,  without  whose  almighty  breathing  he  knows  that  his  under- 
standing would  be  but  a  vain  and  useless  machine,  leading  him 
into  darkness,  and  not  into  light,  yet  follows  the  guidance  of  the 
understanding  as  scrupulously  and  as  religiously  as  any  uncon- 
verted man  is  able  to  do  ;  and,  therefore,  it  ought  never  to  be  said 
by  any  man  who  has  a  regard  for  truth,  that  the  believer  in  Jesus 
casts  aside  the  use  of  his  understanding,  and  looks  for  miraculous 
guidance  from  on  high.  The  truth  is  this,  that  he  trusts  in  a  di- 
vine power,  enlightening  the  understanding,  and  he  therefore  fol- 
lows the  dictates  of  the  understanding  more  religiously  than  any 
other  man. 

When  a  man  comes  to  be  in  Christ  Jesus,  he  becomes  a  new 
creature,  not  only  in  heart,  but  in  understanding  also.  The  his- 
tory of  the  world,  the  history  of  missions,  and  individual  experi- 
ence, fully  prove  this ;  and  it  may  not  be  difficult  to  point  out 
what  may  be  called  natural  reasons  for  the  change. 

1.  When  a  man  becomes  a  believer,  a  new  and  untried  field  is 
opened  up  for  the  understanding  to  penetrate  into.     It  is  true  that 
unconverted  men  have  made  dives  into  the  character  of  God,  his 
government,  his  redemption.     But  the  unconverted  man   never 
can  gaze  on  these  things  with  the  love  of  one  interested  in  them ; 
and,  therefore,  he  cannot  know  them  at  all ;  for  God  must  be  loved 
in  order  to  be  known.     But  reconcile  a  man  to  God,  and  the  intel- 
ligence springs  forward  with  a  power  unfelt  before,  and  feels  that 
this  is  life  eternal,  to  know  God,  and  Jesus  Christ  whom  he  hath 
sent.     And, 

2.  When  a  man  becomes  a  believer,  he  enters  into  every  pur- 
suit impelled  by  heavenly  affections.     Before,  he  had  none  but 
earthly  motives  to   impel  him  to  gather  knowledge ;  but  now  a 
holy  inquisitiveness  is  instilled  into  his  mind,  and  a  retentiveness 
which  he  never  had  before.     He  looks  with  new  eyes  upon  the 
fields,  the  woods,  the  hills,  the  broad  resplendent  rivers,  and  says  : 
" My  Father  made  them  all" 

But  if  these  are  natural  reasons  for  the  change,  there  is  one 
supernatural  reason  which  is  greater  than  all.  The  believer's  un- 
derstanding is  new  ;  for  the  Spirit  of  God  is  now  a  dweller  in  his 
bosom.  He  leans  upon  this  almighty  guest — trusts  in  the  Lord 
the  Spirit — with  all  his  heart,  and  leans  not  to  his  own  under- 
standing. In  the  Prophet  Hosea,  the  gift  of  the  Spirit  is  compared 
to  dew:  "  I  will  be  as  the  dew  unto  Israel."  Now,  it  is  peculiarly 
true  of  the  dew  that  it  moistens  everything  where  it  falls  ;  it  leaves 
not  one  leaf  unvisited  ;  there  is  not  a  tiny  blade  of  grass  on  wi.,ch 
its  diamond  drops  do  not  descend  ;  every  leaf  and  stem  of  the 
bush  is  burdened  with  the  precious  load  ;  just  so  it  is  peculiarly 
true  of  the  Spirit,  that  there  is  not  a  faculty,  there  is  not  an  affec- 
tion, a  power,  or  passion  of  the  soul,  on  which  the  Spirit  does  not 

272  SERMON    XLVI. 

descend — working  through  all,  refreshing,  reviving,  renewing 
recreating  all.  And  if  we  are  really  in  Christ  Jesus,  abiding  in 
him  by  faith,  we  are  bound  to  expect  this  supernatural  power  to 
work  through  our  understanding ;  for  if  we  be  not  led  by  the 
Spirit,  we  are  none  of  his.  But  the  more  implicitly  we  lean  on 
this  loving  Spirit,  is  it  not  plain  as  day  that  we  all  the  more  im- 
plicitly follow  the  guidance  of  our  understanding  ?  We  do  not 
lean  upon  our  own  understanding;  for  we  lean  upon  the  Spirit  of 
grace  and  of  wisdom,  who  is  promised  to  guide  us  into  all  truth, 
and  guide  our  footsteps  in  the  way  of  peace.  But  we  do  not 
throw  away  our  own  understanding ;  because  it  is  through  that 
understanding  alone  that  we  look  for  the  guidance  of  the  Spirit. 

In  a  mill  where  the  machinery  is  all  driven  by  water,  the  work- 
ing of  the  whole  machinery  depends  upon  the  supply  of  water. 
Cut  off  that  supply,  and  the  machinery  becomes  useless.  Set  on 
the  water,  and  lite  and  activity  is  given  to  all.  The  whole  de- 
pendence is  placed  upon  the  outward  supply  of  water  ;  still,  it  is 
obvious  that  we  do  not  throw  away  the  machinery  through  which 
the  power  of  the  water  is  brought  to  bear  upon  the  work.  Just 
so  in  the  believer,  the  whole  man  is  carried  on*  by  the  Spirit  of 
Christ,  else  he  is  none  of  his.  The  working  of  every  day  depends 
upon  the  daily  supply  of  the  living  stream  from  on  high.  Cut  off 
that  supply,  and  the  understanding  becomes  a  dark  and  useless 
lump  of  machinery  ;  for  the  Bible  says  that  unconverted  men 
have  the  understanding  darkened.  Restore  the  divine  Spfri4.,  and 
life  and  animation  is  given  to  all — the  understanding  is  made  a 
new  creature.  Now,  though  the  whole  leaning  or  dependence 
here  is  upon  the  supply  of  the  Spirit,  still  it  is  obvious  that  we  do 
not  cast  away  the  machinery  of  the  human  mind,  but  rather  honor 
it  far  more  than  the  world. 

Now,  however  difficult  it  may  be  to  explain  all  this  to  the 
world,  it  is  most  beautiful  to  see  how  truly  it  is  acted  on  by  the 
simplest  child  of  God. 

If  you  could  overhear  some  simple  cottage  believer  at  his 
morning  devotions — how  simply  he  brings  himself  in  lost  and 
condemned,  and  therefore  cleaves  to  Jesus,  the  divine  Saviour  ! — 
how  simply  he  brings  himself  in  dark,  ignorant,  unable  to  know 
his  way — unable  to  guide  his  feet,  his  hands,  his  tongue,  through- 
out the  coming  day ;  and,  therefore,  pleading  for  the  promised 
Spirit  to  dwell  in  him — to  walk  in  him — to  be  as  the  dew  upon 
his  soul ;  and  all  this  with  the  earnestness  of  a  man  who  will  not 
go  away  without  the  blessing — you  would  see  what  a  holy  con- 
tempt a  child  of  God  can  put  upon  his  own  understanding,  as  a 
refuge  to  lean  upon.  But,  again,  if  you  could  watch  him  in  his 
daily  walk — in  the  field  and  in  the  market-place — among  the 
wicked  world,  and  see  how  completely  he  follows  the  guidance  of 
a  shrewd  and  intelligent  mind,  you  would  see  with  what  a  holy 
confidence  a  child  of  God  can  make  use  of  the  faculties  which 

SERMON    XLVII.  273 

God  hath  given  him  ;  you  would  see  the  happy  union  of  the 
deepest  piety  and  the  hardest  painstaking  ;  you  would  know  the 
meaning  of  these  words  :  "  Trust  in  the  Lord  with  all  thine  heart: 
and  lean  not  unto  thine  own  understanding." 

Dundee  Presbytery,  1836 



?e  is  rot  a  Jew,  which  is  one  outwardly;  neither  is  that  circumcision,  which  is 
outward  in  the  flesh  :  but  he  is  a  Jew,  which  is  one  inwardly :  and  circumcision 
a  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter  ;  whose  praise  is  not  of 
nen,  but  of  God."— Rom.  ii.,  28,  29. 

I1  JRMALITY  is,  perhaps,  the  most  besetting  sin  of  the  human  mind. 
It  is  found  in  every  bosom  and  in  every  clime ;  it  reigns  trium- 
phant in  every  natural  mind  ;  and  it  constantly  tries  to  re-usurp 
the  throne  in  the  heart  of  every  child  of  God.  If  we  were  to  seek 
for  proof  that  fallen  man  is  "  without  understanding,"  that  he  hath 
altogether  fallen  from  his  primitive  clearness  and  dignity  of  intel- 
ligence ;  that  he  hath  utterly  lost  the  image  of  God,  in  knowledge, 
after  which  he  was  created ;  we  would  point  to  this  one  strange, 
irrational  conceit  by  which  more  than  one-half  the  world  is 
befooled  to  their  eternal  undoing  ;  that  God  may  be  pleased  with 
mere  bodily  prostrations  and  services ;  that  it  is  possible  to  wor- 
ship God  with  the  lips,  when  the  heart  is  far  from  him.  It  is 
against  this  error,  the  besetting  error  of  humanity,  and  pre-emi- 
nently the  besetting  error  of  the  Jewish  mind,  that  Paul  directs 
the  words  before  us ;  and  it  is  very  noticeable,  that  he  does  not 
condescend  to  argue  the  matter.  He  speaks  with  all  the  decisive- 
ness and  with  all  the-authority  of  one  who  was  not  a  whit  behind 
the  very  chiefest  of  the  apostles,  and  he  lays  it  down  as  a  kind  of 
first  principle  to  which  every  man  of  ordinary  intelligence,  provid- 
ed only  he  will  soberly  consider  the"  matter,  must  yicJd  his  imme- 
diate assent,  that  "  he  is  not  a  Jew,  which  is  one  outwardly ; 
neither  is  that  circumcision,  which  is  outward  in  the  flesh ;  but  he 
is  a  Jew,  which  is  one  inwardly ;  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter;  whose  praise  is  not  of 
men,  but  of  God." 

In  the  following  discourse  I  shall  show  very  briefly,  1st,  That 
pxternal  observances  are  of  no  avail  to  justify  tho  sinner;  and,  2d, 
That  external  observances  can  never  stand  in  '.he  stead  of  gano 
tification  to  the  believer. 


274  SERMON    XLVII. 

T.  External  observances  are  of  no  avail  to  justify  the  sinner. 

In  a  former  discourse  I  attempted  to  show  several  of  the  refuges 
of  lies  to  which  the  awakened  soul  will  run,  before  he  can  be 
persuaded  to  betake  himself  to  the  righteousness  of  God  ;  and  in 
every  one  of  them  we  saw  that  he  that  compassed  himself  about 
with' sparks  of  his  own  kindling,  received  only  this  of  God's  hand, 
to  lie  down  in  sorrow.  First  of  all,  the  soul  generally  contents 
himself  with  slight  views  of  the  divine  law,  and  says :  "  All  these 
have  I  kept  from  my  youth  up  ;*'  but  when  the  spirituality  of  the 
law  is  revealed,  then  he  tries  to  escape  by  undermining  the  whole 
fabric  of  the  law ;  but,  when  that  will  not  do,  he  flies  to  his  past 
virtues  to  balance  accounts  with  his  sins  ;  and  then,  when  that 
will  not  do,  he  begins  a  work  of  self-reformation,  in  order  to  buy 
off  the  follies  of  youth  by  the  sobrieties  of  age.  Alas  !  how  vain 
•ire  all  such  contrivances,  invented  by  a  blinded  heart,  urged  on 
by  the  malignant  enemy  of  souls. 

But  there  is  another  refuge  of  lies  which  I  have  not  yet  de- 
scribed, and  to  which  the  awrakened  mind  often  betakes  itself  with 
avidity,  to  find  peace  from  the  whips  of  conscience  and  the  scor- 
pions of  God's  law ;  and  that  is,  a  form  of  godliness.  He  will 
become  a  religious  man,  and  surely  that  will  save  him.  His 
whole  course  of  life  is  now  changed.  Before,  it  may  be,  he  ne- 
glected the  outward  ordinances  ot  religion.  He  used  not  to  kneel 
by  his  bedside ;  he  never  used  to  gather  his  children  and  servants 
around  him  to  pray ;  he  never  used  to  read  the  Word  in  secret, 
or  in  the  family  ;  he  seldom  went  to  the  house  of  God  in  company 
with  the  multitude  that  kept  holy  day ;  he  did  not  eat  of  that  bread 
which,  to  the  believer,  is  meat  indeed,  nor  drink  of  that  cup  which 
is  drink  indeed. 

But  now  his  whole  usages  are  reversed,  his  whole  course  is 
changed.  He  kneels  to  pray  even  when  alone ;  he  reads  the 
Word  with  periodical  regularity  ;  he  even  raises  an  altar  for  mor- 
ning and  evening  sacrifice  in  his  family ;  his  sobered  countenance 
is  never  awanting  in  his  wonted  position  in  the  house  of  prayer. 
He  looks  back,  now,  to  his  baptism  with  a  soothing  complacency, 
and  sits  down  to  eat  the  children's  bread  at  the  table  of  the  Lord. 
His  friends  and  neighbors  all  observe  the  change.  Some  make  a 
jest  of  it,  and  some  make  it  a  subject  of  rejoicing ;  but  one  thing 
is  obvious,  4hat  he  is  an  altered  man ;  and  yet  it  is  far  from  ob- 
vious that  he  is  a  new  man,  or  a  justified  man.  All  this  routine 
of  bodily  exercise,  if  it  be  entered  on  before  the  man  has  put  on 
the  divine  righteousness,  is  just  another  way  of  going  about  to 
establish  his  own  righteousness,  that  he  may  not  be  constrained 
to  submit  to  put  on  the  righteousness  of  God.  Nay,  so  utterly 
perverted  is  the  understanding  of  the  unconverted,  that  many  men 
are  found  to  persevere  in  such  a  course  of  bodily  worship  of  God, 
while,  at  the  same  time,  they  persevere  as  diligently  in  some 
course  of  open  or  secret  iniquity.  Such  men  seem  to  regard 

SERMON    XLVII.  275 

external  observance  not  only  as  an  atonement  for  sins  that  are 
past,  but  as  a  price  paid  to  purchase  a  license  to  sin  in  time  to 
come.  Such  appears  to  have  been  the  refuge  of  lies  which  the 
poor  woman  of  Samaria  would  fain  have  sat  down  in,  when  the 
blessed  Traveller,  sitting  by  the  well,  awakened  all  the  anxieties 
of  her  heart,  by  the  searching  words :  "  Go  call  thy  husband,  and 
come  hither."  Her  anxious  mind  sought  hither  and  thither  for  a 
refuge,  and  found  it.  Where?  In  her  religious  observances: 
"  Our  fathers  worshipped  in  this  mountain,  and  ye  say  that  in  Jeru- 
salem is  the  place  where  men  ought  to  worship  ?"  She  thrusts 
away  the  pointed  conviction  of  sin  by  a  question  as  to  her  outward 
observances ;  she  changes  her  anxiety  about  the  soul  into  nnxiety 
about  the  place  where  men  ought  to  worship ;  whether  it  should 
be  Mount  Zion  or  Mount  Gerizim.  Oh  !  if  he  would  only  settle 
that  question ;  if  he  would  only  tell  her  on  which  of  these  moun- 
tains God  ought  to  be  worshipped,  she  was  read}'  to  worship  all 
her  lifetime  in  that  favored  place.  If  Zion  be  the  place,  she  would 
leave  her  native  mountain  and  go  and  worship  there,  that  that 
might  save  her.  Oh !  how  fain  she  would  have  found  here  a  re- 
fuge for  her  anxious  soul.  With  what  divine  kindness,  then,  did 
the  Saviour  sweep  away  this  refuge  of  lies,  by  the  answer; 
"  Woman,  believe  me,  the  hour  cometh,  and  now  is,  when  ye  shall 
neither  in  this  mountain,  nor  yet  in  Jerusalem,  worship  the  Father. 
God  is  a  Spirit,  and  they  that  worship  him,  must  worship  him  in 
spirit  and  in  truth." 

Now  it  is  with  the  very  same  object,  and  with  the  very  same 
kindness,  that  Paul  here  sweeps  away  the  same  refuge  of  lies 
from  every  anxious  soul,  in  these  decisive  words :  "  He  is  not  a 
Jew,  which  is  one  outwardly ;  neither  is  that  circumcision,  which 
is  outward  in  the  flesh  :  but  he  is  a  Jew,  which  is  one  inwardly; 
and  circumcision  is  that  of  the  heart,  in  the  Spirit,  and  not  in  the 
letter ;  whose  praise  is  not  of  men,  but  of  God." 

Is  there  any  of  you  whom  God  hath  awakened  out  of  the  deadly 
slumber  of  the  natural  mind? — has  he  drawn  aside  the  curtains, 
and  made  the  light  of  truth  to  fall  upon  your  heart,  revealing  the 
true  condition  of  your  soul  ? — has  he  made  you  start  to  your  feet 
alarmed,  that  you  might  go  and  weep  as  you  go  to  seek  the  Lord 
your  God  ? — has  he  made  you  exchange  the  careless  smile  of 
gaiety  for  the  tears  of  anxiety — the  loud  laugh  of  folly,  for  the 
cry  of  bitter  distress  about  your  soul  ? — are  you  asking  the  way 
to  Zion  with  your  face  directed  thitherward  ? — then  take  heed,  I 
beseech  you,  of  sitting  down  contented  in  this  refuge  of  lies. 
Remember  he  is  not  a  Jew  which  is  one  outwardly  ;  remember 
no  outward  observances,  no  prayers,  or  church-going,  or  Bible- 
reading,  can  ever  justify  you  in  the  sight  of  God. 

I  am  quite  aware  that  when  anxiety  for  the  soul  enters  in,  then 
anxiety  to  attend  ordinances  will  also  enter  in.  Like  as  the 
stricken  deer  goes  apart  from  the  herd  to  bleed  and  weep  alone, 

276  SERMON    XLVII. 

BO  the  sin-stricken  soul  goes  aside  from  his  merry  companions,  to 
weep,  and  read,  and  pray,  alone.  He  will  desire  the  preached 
Word,  and  press  after  it  more  and  more :  but  remember,  ne  finds 
no  peace  in  this  change  that  is  wrought  in  himself.  When  a  map 
goes  thirsty  to  the  well,  his  thirst  is  not  allayed  merely  by  going 
there.  On  the  contrary,  it  is  increased  every  step  he  goes.  It  is 
by  what  he  draws  out  of  the  well  that  his  thirst  is  satisfied.  And 
^ust  so  it  is  not  by  the  mere  bodily  exercise  of  waiting  on  ordi- 
nances that  you  will  ever  come  to  peace  ;  but  by  tasting  of  Jesus 
in  the  ordinances — whose  flesh  is  meat  indeed,  and  his  blood  drink 

If  ever,  then,  you  are  tempted  to  think  that  you  are  surely  safe 
for  eternity,  because  you  have  been  brought  to  change  your  treat- 
ment of  the  outward  ordinances  of  religion,  remember,  I  beseech 
you,  the  parable  of  the  marriage  feast,  where  man}  were  called  ; 
many  were  invited  to  come  in,  but  few,  few  were  found  having  on 
the  wedding  garment.  Many  are  brought  within  the  pale  of  ordi- 
nances, and  read  and  hear,  it  may  be,  with  considerable  interest 
and  anxiety  about  all  the  things  that  are  ready — the  things  of  the 
kingdom  of  God  ;  but  of  these  many,  few  are  persuaded  to  abhor 
their  own  filthy  rags,  and  to  put  on  the  wedding  garment  of  the 
Redeemer's  righteousness.  And  these  few  alone  shall  sit  still  to 
partake  of  the  feast — the  joy  of  their  Lord  ;  the  rest  shall  stand 
speechless,  and  be  cast  out  into  outer  darkness,  where  shall  be 
weeping,  and  wailing,  and  gnashing  of  teeth.  You  may  read 
your  Bible,  and  pray  over  it  till  you  die  ;  you  may  wait  on  the 
preached  Word  every  Sabbath-day,  and  sit  down  at  every  sacra- 
ment till  you  die  ;  yet,  if  you  do  not  find  Christ  in  the  ordinances  , 
if  he  do  not  reveal  himself  to  your  soul  in  the  preached  Word,  in 
the  broken  bread  and  poured-out  wine  ;  if  you  are  not  brought  to 
cleave  to  him,  to  look  to  him,  to  believe  in  him,  to  cry  out  with 
inward  adoration  :  "My  Lord,  and  my  God" — "  how  great  is  his 
goodness  !  how  great  is  his  beauty  !" — then  the  outward  obser- 
vance of  the  ordinances  is  all  in  vain  to  you.  You  have  come  to 
the  well  of  salvation,  but  have  gone  away  with  the  pitcher  empty ; 
and  however  proud  and  boastful  you  may  now  be  of  your  bodily 
exercise,  you  will  find  in  that  day  that  it  profits  little,  and  that  you 
will  stand  speechless  before  the  King. 

II.  External  observances  can  never  stand  in  the  stead  of  sancti- 
ficution  to  the  believer. 

It'  it  be  a  common  thing  for  awakened  minds  to  seek  for  peace 
in  their  external  observances,  to  make  a  Christ  of  them,  and  rest 
in  them  as  their  means  of  acceptance  with  God,  it  is  also  -a 
common  thing  for  those  who  have  been  brought  into  Christ, 
and  enjoy  the  peace  of  believing,  to  place  mere  external  observ- 
ances in  the  stead  of  growth  in  holiness.  Every  believer  among 
you  knows  how  fain  the  old  heart  within  you  would  substitute 
the  hearing  of  sermons,  and  the  repeating  of  prayers,  in  place  of 

SERMON    XLVII.  277 

that  faith  which  worketh  by  love,  and  which  overcometh  the 
world.  Now,  the  great  reason  why  the  believer  is  often  tempted 
to  do  this  is,  that  he  loves  the  ordinances.  Unconverted  souls 
seldom  take  delight  in  the  ordinances  of  Christ.  They  see  no 
beauty  in  Jesus,  they  see  no  form  nor  comeliness  in  him,  they 
hide  their  faces  from  him.  Why  should  you  wonder,  then,  that 
they  take  no  delight  in  praying  to  him  continually,  in  praising  him 
daily,  in  calling  him  blessed  ?  Why  should  you  wonder  that  the 
preaching  of  the  cross  is  foolishness  to  them,  that  his  tabernacles 
are  not  amiable  in  their  eyes,  that  they  forsake  the  assembling  of 
themselves  together?  They  never  knew  the  Saviour,  they  never 
loved  him ;  how,  then,  should  they  love  the  memorials  which  he 
has  left  behind  him  ? 

When  you  are  weeping  by  the  chiselled  monument  of  a  de- 
parted friend,  you  do  not  wonder  that  the  careless  crowd  pass 
by  without  a  tear.  They  did  not  know  the  virtues  of  your 
departed  friend,  they  do  not  know  the  fragrance  of  his  memory. 
Just  so  the  world  care  not  for  the  house  of  prayer,  the  sprinkled 
water,  the  broken  bread,  the  poured-out  wine  ;  for  they  never 
knew  the  excellency  of  Jesus.  But  with  believers  it  is  far  other- 
wise. You  have  been  divinely  taught  your  need  of  Jesus ;  and 
therefore  you  delight  to  hear  Christ  preached.  You  have  seen 
the  beauty  of  Christ  crucified ;  and  therefore  you  love  the 
place  where  he  is  evidently  set  forth.  You  love  the  very  name 
of  Jesus,  it  is  as  ointment  poured  forth ;  therefore  you  could 
join  for  ever  in  the  melody